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THE

SCIENCE OF THE SAINTS

IN PRACTICE

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ST. WILLIAM'S PRESS
MARKET WEIGHTON

THE

SCIENCE OF THE SAINTS

IN PRACTICE

BY

JOHN BAPTIST PAGANI

OF THE INSTITUTE OF CHARITY
IN FOUR VOLUMES

VOL II.
APRIL-MAY-JUNE

THIRD EDITION

LONDON

R. AND T. WASHBOURNE, 4 PATERNOSTER ROW

Ti T? 'fc.T T T r* T> r» T>1J rf"k'f U C» TJ ^ XTT711T \ff\ D T/"

BENZIGER BROTHERS, NEW YORK

THERS, NEW YORK »

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1903

INDEX TO VOLUME II

APRIL.

First Day . .

Second Day. .

Third Day

Fourth Day. .
Fifth Day . .
Sixth Day . .

Seventh Day
Eighth Day
Ninth Day

Tenth Day . .
Eleventh Day
Twelfth Day
Thirteenth Day ..
Fourteenth Day . .
Fifteenth Day

Sixteenth Day . .
Seventeenth Day. .
Eighteenth Day . .

Nineteenth Day . .
Twentieth Day . .

Twenty-First Day

Simplicity and Prudence.

PAGE

The simple have a single eye to the will of
God

Simplicity shuns fictitious honour. .
Simplicity binds up the soul in God
Simplicity is not anxious to please men
Simplicity gives unquestioning obedience
Simplicity has confidence in God and leaves

results to Him 20

Simplicity endears to God 23

Simplicity seeks perfection in daily duties . . 27
Simplicity acts for the best, and avoids

anxiety 31

Duplicity is hateful to God and man . . . . 34

Die rather than lie 37

Truth is prudent and bold or confident . . 40

Sincerity in word and deed 46

A man is a bad judge of his own sanctity . . 49
Simplicity does not overburden with a

multitude of external devotions . . . . 52

Simplicity attends to itself 56

Simplicity is seen in dealing with superiors to
Temptation should be manifested to the

superior 65

The simple act securely 68

Simplicity is opposed to cunning, not to

prudence 72

Prudence is to be combined with Simplicity 75

VI

Index.

Twenty- Second Day .
Twenty-Third Day .
Twenty-Fourth Day .

Twenty-Fifth Day .
Twenty- Sixth Day .

Twenty- Seventh Day.
Twenty-Eighth Day .

Twenty-Ninth Day .
Thirtieth Day . . ,

PAGE

Worldly prudence is folly 78

Prudence is patient . . . . 80

Prudence and moderation in corporal

austerities 85

Religious should not go beyond their rule

in corporal austerities without permission 89
Simplicity has the same measure for herself

and her neighbour 93

Attend to yourself to aid others 96

Spiritual consolations are not always from

God 100

Solid not showy virtues are to be cultivated 106

Prudence seeks the counsel of the prudent no

MAY.

Poverty and Chastity.

First Day Poverty of spirit is of general obligation .. 113

Second Day .. .. Riches are a hindrance to Divine Love .. 118

Third Day Covetousness is a subtle vice 125

Fourth Day The necessity of detachment from earthly

goods 130

Fifth Day Jesus the model of Poverty 134

Sixth Day Religious Poverty 140

Seventh Day . . . . The poor in spirit are of all men most rich . . 147

Eighth Day .. .. True Poverty is not in profession but in action 154

Ninth Day Holy Poverty has its seat in the affections . . 159

Tenth Day Earthly goods form a handle to temptation. . 163

Eleventh Day .. .. Examples of Religious Poverty 167

Twelfth Day . . . . Poverty the bulwark of Religion . . . . 173

Thirteenth Day . . . . Poverty the Mother of Religion 1 79

Fourteenth Day.. .. Poverty a source of happiness 184

Fifteenth Day .. .. Almsgiving 188

Sixteenth Day . . . . Chastity honourable with God and man . . 194

Seventeenth Day .. Chastity obligatory in every state of life .. 199

Eighteenth Day . . . . Chastity blessed by God 203

Nineteenth Day, . .. Celibacy better than marriage 207

Index.

Vli

Twentieth Day . . .
Twenty-First Day .
Twenty-Second Day.

Twenty-Third Day .
Twenty- Fourth Day .
Twenty- Fifth Day .
Twenty-Sixth Day .
Twenty- Seventh Day.
Twenty-Eighth Day ,
Twenty-Ninth Day .
Thirtieth Day . .
Thirty-First Day. . ,

PAGE

Chastity makes man an angel in virtue. . . . 213

With Chastity comes Wisdom 216

The Religious Profession is a Heavenly

espousal 221

The purity required in the Priesthood . . . . 226
Impurity blinds the mind, hardens the heart 231

Purity of Mind, how necessary 235

How to keep the Purity of Heart 238

Watchfulness over self the guardian of Chastity 242

Chastity wins by flight 246

Chastity armed by Prayer under various forms 252
How to overcome temptations against Chastity 257
Necessity of Humility to conquer temptation 262

JUNE.

Obedience.

First Day Necessity of Obedience in general 260

Second Day God speaks by Religious Superiors .. .. 274

Third Day Jesus Christ the teacher of Obedience. . .. 278

Fourth Day Obedience gives merit to simple actions .. 281

Fifth Day By Obedience we give our lives wholly to God 286

Sixth Day Obedience better than corporal austerities . . 290

Seventh Day . . . . Obedience to Physicians and others, for God's

sake 295

Eighth Day . . . . Obedience to Religious Superiors, how neces
sary 299

Ninth Day . . .... Obedience to the orders of Religious Superiors

even when in contradiction to human pru
dence 303

Tenth Day Obedience from the heart 307

Eleventh Day .. .. Obedience should be unquestioning .. .. 311

Twelfth Day .. .. Obedience better than Sacrifice 315

Thirteenth Day . . . . The happiness of Obedience 320

Fourteenth Day . . . . The security of Obedience 323

Fifteenth Day . . . . Religious Obedience triumphs over difficulties 326

Vlll

Index.

PAGE

Sixteenth Day . . . . Religious Obedience attends to the least sign

of the Superior 330

Seventeenth Day .. Religious Obedience is unquestioning, . .. 333

Eighteenth Day.. .. Religious Obedience is blind 339

Nineteenth Day . . Blind Obedience is the most enlightened

Obedience 344

Twentieth Day . . . . To yield obedience to Superiors is to obey

God Himself 351

Twenty-First Day . . God to be honoured in the person of the

Superior 355

Twenty-Second Day.. Obedience perfected under a harsh Superior 360
Twenty-Third Day . . Obedience should be superior to base natural

feeling 363

Twenty-Fourth Day . . Obedience guides the understanding . . . . 368

Twenty-Fifth Day . . Obedience should be prompt 375

Twenty-Sixth Day . . Obedience should be animated by love. . . . 379
Twenty-Seventh Day Obedience should be constant and only closed

by death 3^2

Twenty-Eighth Day . . Every judgment contrary to obedience should

be rejected 386

Twenty-Ninth Day . . Obedience should be exact in all particulars 389
Thirtieth Day .. .. Exact obedience a sign of predestination ... 393

THE SCIENCE OF THE SAINTS.

APRIL.

SIMPLICITY AND PRUDENCE.
" Be ye prudent as serpents and simple as doves." — St. Matt. x. 16.

FIRST DAY.

"The light of thy body is thy eye; if thy eye be single
thy whole body will be lightsome ; but, if it be evil, thy
body also will be darksome.* — Our Blessed Lord.

"Simplicity is an act of pure and simple charity, which
has only one end, that of pleasing God ; and when we
have no other intention in what we do our soul is simple.
The well-known history of Martha and Mary, who exer
cised hospitality towards our Lord, is very remarkable on
this head. Although the object of Martha in wishing
to treat our Lord well was praiseworthy, she was never
theless reproved by the Divine Master because beyond
the very good end she had in view, in her haste she
mixed up other purposes with it and thus doubled that
first end ; for which reason she was reproved : Martha,
Martha, thou art careful, and art troubled about many things;
but one thing is necessary. Mary hath chosen the best part,
which shall not be taken away from her.] Christian

* St. Luke xi. 34. t Ibid. x. 41, 42.

R VOL. II.

2 THE SCIENCE OF THE SAINTS.

simplicity is, then, an act of simple charity which makes
us have no other view in all our actions than the sole
desire of pleasing God: this is the part of Mary and
the one thing necessary. It is a virtue inseparable from
charity which looks straight to God, and cannot suffer
the consideration of creatures to interfere: God alone
finds place in it." — St. Francis of Sales.

THE first Christians, deeply penetrated with the
spirit of their high vocation, had no other object in
view than to please God and to advance in His love.
The evangelist St. Luke thus speaks of them : — They
that believed were together, and had all things common.
Their possessions and goods they sold and divided them
to all according as everyone had need. And continuing
daily with one accord in the Temple, and breaking bread
from house to house, they took their meat with gladness
and simplicity of heart*

St. Paul writing to the Corinthians says that the
faithful of Macedonia, in much experience of tribulation
had abundance of joy, and their vzry deep poverty abounded
unto the riches of their simplicity^ And speaking of
himself, he says, Our glory is this, the testimony
of our conscience, that in simplicity of heart and
sincerity of God . ... we have conversed in this
world, and more abundantly towards you. % This spirit
of holy simplicity was most conspicuous in St.
Francis of Sales, who could not surfer in his heart the
very slightest affection which did not tend to the love
of God. On one occasion he said : " Certainly, if I
knew that there was a single thread of affection in my
heart which was not of God or for God I would

* Acts ii. 44—46, t 2 Cor. viii. 2.

J 2 Cor. i. 12.

SIMPLICITY AND PRUDENCE. 3

instantly tear it out ; for I would rather not exist than
not be without the smallest exception entirely His."

We read that God permitted this saint when young
and studying in Paris to be violently assailed by the
dismal thought that he was doomed to reprobation.
By the working of diabolical delusions his fears became
so great as to cloud his understanding and his imagi
nation, so that, looking upon his damnation as
inevitable, he fell into a state of deep melancholy. It
is impossible to describe the intense grief of the
virtuous youth, for as he prized the love of God above
all things and desired to do His will, his soul was torn
with bitter anguish at the thought of being for ever
deprived of that infinite treasure. He lost his peace
of mind, his sleep, his appetite, his healthy complexion,
and was rapidly wasting away consumed with sadness:
he found no alleviation in prayer, nor in the tears
which he shed abundantly. One day, however,
moved by a sentiment of the purest love, he poured
forth his soul before God as follows : " Thou knowest,

0 Lord, how true it is that Thou art alone the sole
object of my love and esteem; if it then be decreed,
alas, that I am a reprobate, and that after my death

1 must be eternally separated from Thee, never to love
Thee again, grant at least that I may love Thee
during my present life; keep me not at a distance
from Thee while I remain here on the earth that now
at least I may love Thee as much as I am able."
Such a simple and humble prayer could not fail to be
highly acceptable to God. He soon rewarded it by
dispelling from the mind of Francis the clouds that
surrounded him, and restored to his troubled and
afflicted heart the joy of the Holy Ghost and that

4 THE SCIENCE OF THE SAINTS.

heavenly peace which surpasseth all understanding.
When Francis became a bishop, an immense number
of persons continually resorted to him for advice,
comfort and assistance, and aware of the trouble which
they must give to one so much occupied as he was,
many would ask pardon for their importunity ; but
with the sweetest composure he answered them all :
" I beg you will not be anxious about me ; I am
not my own but have sold and dedicated myself to
the service of my Lord. I have resolved to spend
my life for Him in whatever way He may direct,
so that whether detained in this or that business
by you or by others from my private employments,
all are equally welcome, for my time is spent
according to the will of God. Have confidence, there
fore, and never think that you are troublesome to me,
for I like nothing better than to be employed in the
service of my Master/'

When St. Perpetua for her steadfastness in the faith
of Christ was thrown into a horrid dungeon, her for
titude had to endure the most cruel and painful trials
especially in what regards the affections. She had an
infant at the breast — a sweet comfort to a youthful
mother — and they cruelly tore it away from her, " Let
them take thee, my child," the noble heroine said : "I
love thee only for Christ's sake. He now wills that
thou shouldst be torn from me, and this is my will also.
He will supply thee with food if I trust in Him and
keep my faith," Then came her father with a new and
more dangerous assault ; he endeavoured to prevail
upon her by showing his grey hairs and the arms in
which he had so often carried her, and entreated her
not to occasion his death by her own ; and not content

SIMPLICITY AND PRUDENCE. 5

with this, throwing himself at her feet he affectionate
ly embraced her, and kissing her hands conjured her in
the most endearing terms to yield and have pity on
him. The heart of the saint was touched with filial
piety and tenderness but not to the forsaking of the
love of Christ for whom she loved her parent, and see
ing that to please Him she must pay no regard to her
earthly father's wishes she repelled his solicitations,
and rising above nature and herself still declared her
inviolable fidelity to Christ and went forth to meet a
glorious death.

SECOND DAY.

" Better is the poor man walking in his simplicity than the
rich in his crooked ways."*' — The Wise Man.

"Simplicity leads us directly to God without being stopped
by self interest or human respect ; it makes us speak and act
without dissimulation or artifice ; and it not only embraces
within itself truth and purity of intention, but it is a guar
dian also against all duplicity. It governs our speech, mak
ing us utter what we feel inwardly. It directs our actions,
making us work purely for God in all business, whether
temporal or spiritual ; and exercises piety without the least
taint of hypocrisy or artifice, or of vain pretensions; and,
provided only His Divine Majesty be glorified, it cares not
what men say or think." — St. Vincent of Paul.

THIS virtue, so beautifully delineated by the saint just
quoted, was possessed by him in an eminent degree.

* Prov. xxviii. 6.

6 THE SCIENCE OF THE SAINTS.

Once a young man of good family wrote to him saying
that he had the honour of being his relation, and on
that ground sought his patronage. The saint assured
him of his good will but at the same time endeavoured
to persuade him that, as he was the son of a poor hus
bandman, he had no claim to be of so good a family
as he. On a Portuguese nobleman writing to him
with expressions full of esteem and respect Vincent,
much afflicted thereat, did whatever lay in his power
to make him change his opinion, and as usual forgot
neither his original poverty nor his parentage. On
one occasion the bishop of St. Pons happened to
mention to him a chateau that belonged to his own
family. " I know it," replied the holy priest, "for I
took care of cattle there in my youth and often
lead them in that direction." This ready trait of sim
plicity and humility struck the prelate so much that
he often repeated it afterwards, and never did so with
out great emotion.

In the government of his congregation the servant of
God proceeded with so much simplicity that, without
evincing the least anxiety to see its members increase,
he was ever fully confident that Divine Providence
would furnish him with such subjects as would suit his
object and be capable of fulfilling the duties of their
holy vocation. His grand maxim was that it belonged
to God alone to choose His ministers, and that a
vocation brought about by human contrivance dis
honours the flock in multiplying it. To avoid this he
made it an inviolable rule never to say a word to any
one to induce him to enter his congregation, and
strictly forbade his children to do so. He would not
even suffer them to bias those who appeared to have

SIMI'LICrTY AND PRUDENCE. 7

an inclination to enter, nor was he backward in
deciding against such an inclination. "O sir," said
he on one occasion, "we are not worthy to be com
pared to that other holy community. Go to it in the
name of the Lord ; you will be incomparably better off
there than with us." When any one had taken his
final resolution and begged admission into the con
gregation he received him with the greatest circum
spection. He examined into his motives, dispositions,
talents and family. He represented to him with a
sort of exaggeration the difficulties attached to the
state which he desired to embrace. He asked him
whether he could bid an eternal adieu to parents,
to his most intimate friends, and even to his country,
should it be necessary to send him to foreign lands.
He caused him to return several times that he might
be better acquainted with him before he gave him a
final answer, and whatever trial he made of his dis
positions and perseverance he never permitted a
postulant to enter the Order until he had made a
retreat to consult the will of God.

St. Francis of Sales, a great lover of holy simplicity,
thus exhorts us to the practice of this virtue : " Let us
listen to and imitate the Divine Saviour, who, like a
most perfect psalmist, sings of the sovereign arrows of
His love under the tree of the cross. He concludes
them all thus : Father, into thy hands 1 commend my
spirit. After we shall have said that, what remains
but to expire and die the death of love, living no
longer to ourselves but Jesus Christ living in us ?
Then will cease all the disquietudes of our heart
arising from self-love and that tenderness for our
selves which breathes only in an atmosphere of satis-

8 THE SCIENCE OF THE SAINTS.

faction and consolation. Then shall we embark upon
the exercises of our vocation in this holy and loving
confidence without perceiving our progress ; without
going we shall advance, without changing our place
we shall make great way as they who sail with a
favourable gale. Then all the events and all the var
ieties of accidents which supervene will be received
sweetly and patiently; for whoever is in the hands of God
and reposes in His bosom, and whoever has abandoned
himself to His love, has given himself up to His good
pleasure. Who is there then that can shake or trouble
him ? Certainly, whatever happens to him he will —
without self-gratulations, without philosophizing on
the causes, reasons, and motives of the events — make
from his heart that holy acquiescence of our Saviour,
Yea, Father, for so it hath seemed good in Thy sight"*

* St. Matt xi. 26.

SIMPLICITY AND PRUDENCE.

THIRD DAY.

"God is a spirit, and they that adore Him must adore
Him in spirit and in truth.''* — Our Blessed Saviour.

"God in His nature is most simple and cannot admit of
any duplicity. If we then would be conformable to Him
we should endeavour to become by virtue what He is
by nature; that is to say, we should be simple in our
affections, intentions, actions and words; we should do
what we find to do without artifice or guile, making our
exterior conformable to our interior; we should seek to
please God alone in all things, and have no other object
in our actions." — St. Vincent of Paul.

SUCH was the simplicity of this saint that his ex
terior always corresponded with his interior. Who
ever heard him speak might immediately know his
heart. However diversified his employments he had
but one aim in view, simply to please God. Hence,
he may be truly said to have possessed the virtue of
simplicity to such a degree that all the powers of
his soul were penetrated with it, and that everything
he said or did sprang from it as from a fountain.
Surius gives the following anecdote of the simpli
city of Phocas the martyr. He was a gardener and
cultivated an orchard, not so much for his own bene
fit as that he might have wherewith to feed pilgrims
and travellers, who, on his liberality becoming known,
frequented his house, and every applicant was sure
of a courteous and charitable reception. This hos-

* St. John iv. 24.

10 THE SCIENCE OF THE SAINTS.

pitable Phocas was at length denounced to the
president of the province as a harbourer of proscribed
Christians. Upon this a troop of soldiers was sent
to seize him privately and put him to death. They
arrived in the evening, and entering his house
without knowing it with military freedom asked for
something to eat. Phocas, as his custom was,
readily complied with their demand ; indeed, he
waited upon them with so much civility and attention
that the men of arms said they had never met
with so good-hearted a fellow, and confiding in his
simplicity and good nature, asked him if he knew a
certain Phocas who sheltered the Christians, because
they were in quest of him with orders from the
imperial prefect to kill him. The saint answered
that he knew the man well and would find him for
them, but that as it was late, it was better for them
to take some rest quietly and he would put them
into an easy way of getting him into their hands
next morning. This night Phocas spent in devout
prayers, and in the morning called the soldiers and
saluted them, telling them that the man they were
in search of was in the house, present, standing be
fore them — that it was he himself. Astonished at
his kind treatment, candour, and magnanimity, they
could not bring themselves to execute their orders,
and proposed to tell the prefect that the Phocas they
had been in search of was not to be found. But the
saint opposed their doing so on the ground that his
death would be a less evil than his consenting to
an untruth. He desired them, therefore, to fulfil
their commission, and with this request bent his neck
to the executioner who with a single stroke cut off

SIMPLICITY AND PRUDENCE. I I

his head. The sincerity and simplicity of this holy
martyr so pleased God that many miraculous favours
have been conferred on pilgrims and mariners who
have sought his protection.

St. Francis of Sales, a great model and panegyrist
of holy simplicity, was never tired of speaking of its
excellence and beauty, and of recommending its
practice to those who were under his charge. < True
simplicity," he says, " consists in keeping the soul's
three faculties— the memory, the understanding, and
tne will— unbiassed by earthly objects, and replen
ished solely with God. How happy should we be
if we had Jesus alone in our thoughts, Jesus in our
memory, and Jesus in our will. The soul that is
very attentive in pleasing her celestial Lover has
neither will nor time to think about herself, for her
spirit tends whither it is attracted by love. Spiritual
lovers, spouses of the heavenly King, do indeed from
time to time view themselves, like doves near most
pure waters, to see whether they are pleasing to
their Divine Lover; and this is done by the exarnens
of conscience by which they cleanse themselves and
purify and adorn themselves the best they may, not
to satisfy themselves but to obey the Spouse for the
reverence they bear Him, and the extreme desire
which they have to give Him pleasure. And is not
this love very pure, very simple, and very perfect,
since they do not purify themselves in order to be
pure, nor adorn themselves in order to be beautiful,
but only to please their heavenly Lover ? Moreover,
these simple doves do not employ a very long time,
nor give way to an unquiet anxiety in thus cleansing
and arraying themselves, because the confidence

12 THE SCIENCE OF THE SAINTS.

which their love gives them of being greatly loved
although unworthy takes from them all disquietude
and mistrust of not being fair enough. Thus the
desire of loving rather than of arraying and adorning
themselves for love takes from them ail undue solici
tude, and makes them contented with a sweet and
faithful preparation made lovingly and with a good
heart/'

Simplicity is the sister of innocence and the daughter
of charity. Simplicity makes us appear outwardly
what we are inwardly. I do not mean that we are
necessarily to exhibit in our exterior those emotions
of passion that we may sometimes feel within ; it is
by no means contrary to simplicity to assume an
agreeable appearance on trying occasions, as some
might suppose. There is a distinction which we are
always bound to draw between the affections of the
superior part of the soul and those of the inferior.
We may experience great interior emotion on re
ceiving a correction or contradiction, and this emotion
may not proceed from the will ; all this feeling then
exists only in the inferior part of the soul. In such a
case, by maintaining our composure we manifest the
dispositions of the superior part, which gives no
consent to the disquietude which we suffer in the
inferior. We have said that simplicity has ever in
view the love of God, and the love of God requires us
to restrain our feelings and to subdue them by com
plete mortification, and not to manifest them out
wardly. It is, therefore, no deviation from simplicity
to maintain a cheerful mien when we feel disturbed
interiorly. The best means to become simple is to
desire solely to keep the heart near to God.

SIMPLICITY AND PRUDENCE. 13

FOURTH DAY.

" Let us feast, not with the old leaven, nor with the leaven of
malice and wickedness, but with the unleavened bread of
sincerity and truth."* "Put off the old man, which is
corrupted according to the desire of error, and be renewed
in the spirit of your mind : and put on the new man,
which, according to God, is created in justice and holiness
of truth." \-The Apostle St. Paul.

"The wisdom of this world overlays the heart with its
schemes, and by its words conceals its intention. It
represents what is false as true, and the truth as falsehood.
This prudence is learnt in youth from the example of
those around ; it is taught children as a thing of worth ;
they who have acquired it grow proud and despise others;
they who know it not, being subdued and brow- beaten,
admire it in those who possess it ; for this wicked duplicity
is loved under the fallacious title of urbanity. It teaches
men to seek the honour of high places, to rejoice in the
vain acquisition of temporal glory, to requite injuries
suffered from others with interest, never to yield unless
compelled, and, when obliged to do so, to feign a peaceful
good nature in yielding. On the other hand, the wisdom
of the just is to make no false appearances, to express
their thoughts in words, to love the simple truth for itself,
to avoid falsehood, gladly to make known what is good, to
suffer evil more readily than do it, in wrongs to seek no
revenge, and to reckon contempt for the truth, gain. But
this simplicity of the just is ridiculed, for whatever truth
sanctions seems weak and base to carnal wisdom. "-
St. Gregory, Pope.

* i Cor. v. 8. t Ephes. iv. 22—24.

14 THE SCIENCE OF THE SAINTS.

IT is generally remarked by the saints that simplicity
is a peculiar characteristic which distinguishes the
children of light from the children of darkness. The
former are meek, yielding, complying, forgiving,
willing to suffer, truthful, silent, and gentle under
rudeness and insult, suing for reconciliation when
others would demand satisfaction, returning good for
evil, and are kind and indulgent to the prejudices and
the intractability of those with whom they have to
deal. The latter are rash in their doings, quick in
their sensibilities, jealous of their fame, eager in
their attachments, obstinate in their judgment, violent
in their resentments.

Hence all the saints were particularly fond of this
most beautiful and amiable virtue, and spared no
pains in order to instil it into the hearts of those
whom Providence placed under their charge. St.
Vincent of Paul recommended it to all Christians, but
especially to missionaries, and to all persons who are
actively engaged in promoting the glory of God and
the salvation of souls. " The spirit of Christ," he
used to say to the priests of his congregation, " is full
of rectitude and sincerity ; and all who are destined
to work for His glory must act in accordance with
His spirit. The most efficacious means for gaining
persons of a cunning and crafty disposition to God is
to behave towards them with much simplicity. Pom
pous words do not avail for saving souls, but simplicity
and humility obtain and draw down the blessing ot
God. As the spirit of dissimulation and deceit reigns
widely in the world, it is necessary to combat and
overcome it by the spirit of Jesus Christ, that is, by
sincerity and simplicity, without trusting to the arts

SIMPLICITY AND PRUDENCE. 15

or to the politics of men. Let our manner, therefore,
ever be characterized by simplicity, avoiding1 all vain
show, for such does not become our state. Our
speech should be grave and modest and free from
that vicious affectation which ordinarily depraves
the actions of worldly men." When one of his sub
jects publicly accused himself of having done some
thing through human respect he reprimanded him
severely, saying that it would be better for a man to
be bound hand and foot and cast into fire than to act
merely to please men. In reply to another who
seemed to have somewhat deviated from the path of
simplicity he wrote the following rebuke : " Where
is the candour which should distinguish a missionary
who ought always to keep God alone before his eyes r
Remember that duplicity is most hateful to God, and
that to be simple we must have no other end in view
but Him." And as he recommended to others so
he acted himself. Above all things he was most
careful to avoid all sorts of intrigue, and everything
that was underhand in his dealings with others. He
had such a horror of lying that he used to feel alarmed
at the very shadow of it.

St. Francis of Sales looked upon holy simplicity as
a most precious jewel brought to us by our blessed
Redeemer from Heaven, and one utterly unknown
to the Pagan world. " This virtue," says he, " is
peculiar to Christianity. The Pagans, even such as
spoke in the most exalted manner of other virtues,
possessed no knowledge of this, nor of humility.
They wrote extremely well on nobility, liberality,
and constancy, but not at all on simplicity and
humility. Had not our Lord descended from Heaven

1 6 THE SCIENCE OF THE SAINTS.

to impart to men the knowledge of these two virtues,
a profound ignorance of this necessary doctrine
would have continued to prevail. Be wise as serpents ,
said He to His apostles, but do not stop there ; be
moreover simple as doves. Learn of the dove to love
God in simplicity of heart, having only one object or
end which is to please Him by corresponding to
your vocation."

FIFTH DAY.

" Brethren, do not become children in sense, but in malice
be children, and in sense be perfect." * — The Apostle
St. Paul.

"True simplicity is figured by that of infants at the breast,
whose instincts admit of no secondary schemes. In his
infancy a child has such simplicity that he knows no one
but his mother — he has no love but for her — he has one
only pleasure, which is to recline on her breast ; when he
reposes there his wishes are fully satisfied. The soul that
has attained to perfect simplicity loves but one thing,
which is God, and has but one personal desire in the
gratification of this love, which is to repose in His bosom :
there, like a child of love, she fixes her abode ; she puts
herself without reserve under the care of His paternal
providence without any anxiety but what is found in,
maintaining this confidence." — St. Francis of Sales.

THIS saint had perfect and childlike simplicity so
much at heart that when an opportunity offered he

* i Cor. xiv. 20.

SIMPLICITY AND PRUDENCE. 17

never failed to urge the practice of it. To the nuns of
the Visitation, his religious daughters, he once said,
" Commit yourselves to God's providence and to His
sweet guidance with the same simplicity with which
children trust themselves to their nurses : let Provi
dence bear you in His right arm or His left, be ever
resigned to the divine will — a child never raises a
difficulty about this — be content whether He lays you
down or takes you up ; you are ever under the care
of a tender parent, who knows what is suitable better
than you yourselves. By all this I mean that if Divine
Providence permits you to experience afflictions or
mortifications you must not decline them but accept
them with a good heart and a loving tranquillity ; if
He should not send you any, do not desire them. In
the same manner, if you are favoured with consola
tions, receive them with a spirit of gratitude and
acknowledge His bounty ; if you feel none of these
attractive delights, do not desire them. Labour to
keep your heart prepared, as far as possible, to receive
with equanimity any events ordained by the provi
dence of God."

The Fathers of the Desert, who by the holiness of
their lives have been a spectacle to the angels in
Heaven no less than to men upon earth, were
particularly remarkable for this holy and childlike
simplicity, especially in the manner in which they
obeyed their superiors. We read that when St. John
of Egypt retired from the world to put himself under
an ancient religious he obeyed him with so much
simplicity and humility that the good old father was
filled with admiration ; but to see whether his virtue
was of a solid character he made him do many things
c VOL. n.

1 8 THP: SCIENCE OF THE SAINTS.

which seemed absurd, or were extremely difficult.
The humble disciple obeyed immediately, and endea
voured to accomplish them with a wonderful fidelity,
simplicity and perseverance, never once allowing
himself to reflect on the unreasonableness or difficulty
of what was enjoined, but, looking upon the order of
his superior as the commandment of God himself,
believed all things possible to obedience. Once the
old father fixed a dry stick in the ground and bade him
water that tree twice a day; and with his usual punctu
ality in matters of obedience, for the space of a whole
year he faithfully fulfilled this order. Whether he
was sick or well, or whatever other occupations might
require his attention, it was all the same. At the end
of the year, being asked by the old father whether the
tree had taken root yet, he simply replied that he did
not know, whereupon the father pulled up the stick
and freed him from his labour.

A not less wonderful fact is told of St. Paul,
surnamed, from his great simplicity, the Simple.
This holy man was a plain honest agricultural
labourer who led a blameless life to the age of sixty
in a married state, when, having found his wife in
adultery, he resolved to forsake both her and the
world. After travelling eight days into the wilder
ness, he came to St. Antony and asked to be received
into the number of his disciples and taught the way
to save his soul. St. Antony said he was now too old
to think of becoming a monk; that he could never
bear the trials and hardships of a monastic life,
especially of their eremitical rule : " Go," said he,
" into the village, and there employ thyself in work
ing for thy bread and praising God/' Having said

SIMPLICITY AND PRUDENCE. 19

this, Antony went in and shut his cell, and Paul for
three days and three nights continued fasting and
praying at the door. At length, seeing his constancy
and perseverance Antony came out and told him that
the way to salvation was obedience, and that if he
would be his disciple he must do everything he bade
him. Paul readily assented, and made good his word
by complying to a tittle with every injunction of the
saint how difficult or irrational soever it might seem.
To try him Antony laid upon him a variety of labours,
mortifications and humiliations, till he assured him
self that he was perfectly humble and simple and a
man entirely according to his own heart. One day,
when many religious had come to St. Antony to
confer upon spiritual things, Paul who was of the
company hearing the prophets frequently spoken of,
asked whether the prophets lived before or after our
Saviour ? St. Antony reproved him for his ignorant
and ill-timed question, saying, "Go, hold your peace/'
Paul, who had resolved to obey every word that
Antony said to him as though it were an oracle from
God, immediately went away to his cell and there
kept such strict silence that he would not upon any
account utter a single word. Antony hearing this
commanded him to speak and explain the reason of
so long a silence. "Father," said he, "I have been
silent in obedience to your orders ; you bade me go and
hold my peace." Relating this anecdote to his other
disciples St. Antony said, "This man condemns -us all,
for whilst we are so often wanting in our obedience to
the counsels and even commands of our great and
heavenly Master, he readily and scrupulously observes
every single word, be it what it may, that he hears
from my mouth/'

20 THE SCIENCE OF THE SAINTS.

SIXTH DAY.

"He who walketh in simplicity walketh securely."* — The
Wise Man.

"There is a species of simplicity that shuts the eyes to all
natural feelings and human reasons and fixes them solely
on the maxims of faith. By them it is ever guided so that
in every thought or deed — in every business, accident, or
place — it takes them for its exclusive guide. This is admir
able simplicity. — St. Francis of Sales.

SUCH was the simplicity of the great father of the
faithful, the patriarch Abraham. God summoned
him to leave his country, his family and his father's
house to go to a strange land which He would show
him. And he obeyed with simplicity of heart ; for,
tearing himself without the slightest hesitation from
all these beloved objects, he readily set forth on his
journey. On another occasion God ordered him to
take his only son Isaac whom he greatly loved, and
go into the land of vision and there to offer him for
a holocaust upon one of the mountains. This order
of Almighty God seemed to contradict the promise
which He himself had made to the holy patriarch that
in his son Isaac He would bless and multiply his
posterity, and must therefore have put Abraham's
virtue to the severest trial. Yet the holy patriarch,
shutting his eyes to all human reasoning and fixing
them upon God alone, bowed down with humble

* Prov. x. 9.

SIMPLICITY AND PRUDENCE. 21

submission to His holy will, instantly betook him
self to fulfil it, and would have executed the sorrowful
work with courage and simplicity, had not God,
satisfied with his obedience, revoked the command,
renewing to him, moreover, the promise of the Messiah
in his seed. Such also was the simplicity of the
apostles, who, disregarding the threats and menaces
of the Council which forbade them to preach Jesus
Christ whom it had crucified, applied themselves
with courage and perseverance to fulfil their holy
mission by preaching everywhere the name of Jesus.
And when for this they were brought before the court
of the high priest, and charged, saying : Commanding,
we commanded yon not to teach in tJiis name, and behold
you have filled Jerusalem with your doctrine; the answer
which St. Peter and the other apostles gave was this :
IVe ought to obey God rather than man*

After St. Francis of Sales had acquired the high
est reputation for his sublime virtue, God permitted
a most infamous calumny to be spread against him.
It would be impossible to describe the injury which
this wicked and artful attack did to the holy prelate.
The innocency of the life which he had led from
his tenderest years, his firmness, his zeal, his piety
so generally acknowledged, and his sanctity which
God had been pleased to honour with miracles,
could not withstand the dark calumny, nor, when all
combined, secure his reputation in the minds of men.
Even those who thought they knew him better and
were indisposed to form an unfavourable judgment
were filled with anxiety, perplexity, and confusion,
and knew not what opinion to entertain.

* Acts v. 28, 29.

22 THE SCIENCE OF THE SAINTS.

When the infamous report was told to the holy
bishop, without being at all disturbed or losing any
of his wonted tranquillity, he said with great calm
ness: "I value my good name only in so far as it
assists me to love God and to promote His glory.
He knows how much I require for this purpose, and
I wish for no more. I willingly leave it to Him to
give or preserve to me what is necessary for serving
Him and fulfilling His holy will/' Thus did the
saint manifest his admirable simplicity. The blessed
mother, Jane Frances de Chantal, speaking of him
her holy father says, that everything in his soul
was calm and regular ; there was nothing there but
purity, humility, simplicity, and union with God.
She hesitates not to add that the holy prelate was
a living image of our Redeemer, and that the habit
and elevation of his soul was altogether superna
tural and divine.

St. Alphonsus Liguori, also, so much excelled in
holy simplicity as to afford great edification to all
around him. To perfect his virtue, God was pleased to
send him at the close of his life a most tremendous
trial. He was deposed from his office of President
of the Congregation which he had founded, as
utterly unworthy to fill such a station, and Father
Paul was appointed in his place. Upon this, he
not only uttered no complaint but with great hu
mility and simplicity wrote to the said father,
expressing joy at his appointment. He was so indif
ferent about his deposition that when Father Emanuel
Calderara, of the Oratory, came to visit him and
condole with him, and testified his great displeasure
at the election of the new president, Alphonsus hav-

SIMPLICITY AND PRUDENCE. 23

ing heard him in silence made no other answer
than this: "I care little about my dignity of
rector-major being taken from me ; it is enough for
me that they have not taken Jesus my Saviour,
and my mother Mary, away from me." A religious
asked him if a schism had really been made. He
replied with great simplicity : " Yes, there has been
some misunderstanding between us, for several
have wished to separate themselves from us : but we
pray to God for them and they also pray for us, so
I hope that both we and they are agreeable to God
and that we shall all become saints."

SEVENTH DAY.

"Every mocker is an abomination to the Lord, and His
communication is with the simple."* — The Wise Man.

"God loves and freely communicates with the simple, and
imparts to them a knowledge of His truth according to
His will ; but not so with the proud and high-minded." —
St. Francis of Saks.

THE holy prophet David— the man according to God's
own heart — after encouraging the princes of the
people to contribute liberally to the building of the
temple, addressed the Lord as follows : / know, my
God, that Thou provest hearts and loves f simplicity;

* Prov. iii. 32.

24 THE SCIENCE OF THE SAINTS.

wherefore, I also in the simplicity of my heart have
joyfully offered all these things ; and I have seen with
great joy Thy people which are here present offer Thee
their offerings* Holy Scripture and ecclesiastical
history are full of examples illustrative of the parti
cular love which God bears to simplicity, and how
dear simple souls are to His heart. We have a
striking proof of this in holy Job, who is represented
as a man highly distinguished for his simplicity
and uprightness of heart. Although God apparently
abandoned him by giving the devil leave to exert his
cruelty against him, yet the eyes of the Lord were
constantly upon him to protect him from harm ; and
after a short trial He delivered him entirely from the
power of the enemy and endowed him with His
choicest blessings.

St. Bartholomew the apostle, being a most simple
man, a true Israelite in whom there was no guile,
merited not only to be praised by Christ for this
virtue in the Gospel, but also to be raised to the
sublime office of the apostleship, and to reach the
highest degree of holiness which he perfected by
spending his life in preaching the Gospel, and crown
ing it with most a cruel martyrdom.

In the funeral oration which St. Ambrose made over
his brother St. Satirus, he exalts amongst his other
virtues the child-like simplicity which was reflected
in him as in a mirror, and declares that this holy
simplicity made him most dear to God, who, being
a simple spirit, is pleased with simple souls.

Holy simplicity was one of the chief characteristics
which marked the life of St. Francis of Assisi, and

* i Paral. xxix. 17.

SIMPLICITY AX I) PRUDENCE. 25

in consequence of this he was most beloved by God,
who raised him to a most intimate union with His
Divine Majesty. Besides bestowing upon him a
most sublime gift of contemplation, by which his
life had become in a manner a continual rapture, He
favoured him with the inestimable privilege of bearing
in his body the visible marks of Christ's passion, so
that he became in his mortal body a living image of
his crucified Redeemer.

History tells us that St. Paul the Simple on account
of his admirable simplicity had obtained so much
favour with God, and was rewarded by Him with
such admirable gifts and graces as to work even more
and greater miracles than St. Antony himself; and
this holy abbot used to send to Paul such possessed
persons as he himself could not cure, an instance of
which is thus recorded by Palladius. A young man
possessed by a furious and most obstinate devil being
brought to Antony, the saint told the bystanders that
this was one of the principal demons, and that the
power of casting them out was not as yet given to
him, but that it was given to the humble and simple
Paul. Having, therefore, taken the poor youth to
Paul, he said ; " Here, cast out the devil from this
man that he may return home and glorify God."
" Why don't you do it yourself?" asked Paul. " I have
something else to do," replied Antony ; and so
hastened back to his cell. Paul fell prostrate in
prayer, and then rising up said to the devil in his
innocent way : " Get thee gone out of the man ;
Father Antony says thou must go out." The devil
called him a foolish old man, and told him he would
not : and when he urged him a second time, repeating

26 THE SCIENCE OF THE SAINTS.

that Antony said he must go out, he abused both him
and Antony, calling them by contemptuous names
and still refusing to depart. " If thou wilt not go
out/' said Paul, " I will go and tell Jesus Christ, and
it shall be the worse for thee." The devil broke out
into blasphemies against Christ, and obstinately kept
his hold. The holy man, therefore, went out of his
cell in the broiling heat of the sun at noonday, and
standing upon a rock addressed his prayer to Jesus
Christ crucified, protesting in his simplicity that he
would neither come down from the rock nor eat nor
drink till He was pleased to hear him, and to force
the devil out of the man. Then, whilst he was at
prayer, the devil 'roared out : "I go, I go, I suffer
violence ; this is an intolerable tyranny ; I am depart
ing from the man, never, never more to return. It is
Paul's humility and simplicity that cast me out ; I
know not whither I must go." With these words the
demon fled. Blessed, therefore, is the man who
walketh in simplicity, and by a great purity of heart
aims only at pleasing his bountiful and sovereign
Lord. "With two wings," says the Imitation of
Christ, " man is lifted up above earthly things ; that
is, by simplicity and purity. Simplicity must be in
the intention, purity in the affection. Simplicity aims
at God, purity takes hold of Him and tastes Him.*
O how great peace and tranquillity would he possess
who should cut off all vain solicitude, and think only
of the things of God and His salvation and place his
whole hope in God I" f

* Bk. ii. c. 4. t Bk. i. c. 20.

SIMPLICITY AND PRUDENCE. 27

EIGHTH DAY.

" God will keep the salvation of the righteous, and protect
them that are found in simplicity.*. . . He that walketh
uprightly shall be saved. "f — The Wise Man.

"There is a certain simplicity of heart in which consists
the perfection of all perfections. This is when the soul
fixes her intention only in God, and retires into herself in
order to attend with great diligence and simplicity to the
fulfilment of the rules and duties prescribed to her, with
out turning her mind to desire or to undertake anything
else. In this way, not actuated by her own will nor doing
anything extraordinary, she is not much gratified with her
doings, nor elated ; but God Himself is pleased with her
simplicity by which she becomes most dear to His heart
and attains to a special union with Him." — St. Francis of
Sales.

ST. BERNARD used to say that the best means to
become a saint is not to perform extraordinary things
which attract other people's attention, but to direct
all our energies to discharge the common duties of
our holy vocation in an uncommon manner, viz.,
with the greatest possible perfection. The holy
mother, St. Jane Frances of Chantal, excelled in the
practice of this kind of simplicity and had abundant
experience of its good effects. She tried also to
establish the same in the heart of her spiritual
daughters. To one of them who asked her advice
by letter she gave the following counsel : " Daughter,

* Prov. ii. 7. t Ibid, xxviii. 18.

28 THE SCIENCE OF THE SAINTS.

by daily seeking distinct steps to perfection you will
only lose time and embarrass your mind more and
more. The best way I can point out to you is to
centre all your endeavours in a faithful observance of
of the rules and in an exact performance of what is
prescribed to you from time to time."

It is related of St. John Berchmans that from the
time of his entering religion until his death his whole
study was to fulfil with great perfection the rules and
practices of the society to which he belonged, and he
never thought of doing extraordinary things. By
this means he attained to a sublime degree of holi
ness.

A religious who was charged with the office of
porter, once complained to St. Ignatius that he was
much interrupted in his union with God, and dis
tracted by so many calls at the door. The saint
answered : — " Receive those who come to you for
spiritual advice and help them with great charity ;
and as soon as you are called to go to them make
some ejaculatory prayer, begging God to assist the
soul of him who sends for you ; then direct all your
thoughts and words to his case and your interruption
will be to your own great advantage. If you find
that you are not so united to God as before nor so
calm do not let it grieve you, for such distraction as
comes from working for God's glory cannot really
hurt you ; but if people come to bring you news or
for useless conversation, speak to them prudently on
death, on the enormity of sin, of judgment, of exami
nation of conscience and confession; and repeat this
as often as they come to you. Those who come to
receive help will go away with profit, and those who

SIMPLICITY AND PRUDENCE. 29

have no concern for their own souls will leave you
in peace and not return to disturb you. Actuated by
the same sentiments St. Teresa was wont to say,
"The disgust we experience when we have not been
absorbed in God a great part of the day through
being otherwise employed in works of obedience
and charity, springs from a very subtle self-love
in disguise : it is a desire to please ourselves rather
than God."

In the lives of the Fathers of the Desert we read
that as St. Pacomius was one day making mats, a
boy who stood by looking on said: — "Dear father,
you are not working right: that is not the way to
do it." This great saint though skilled in the art
rose from his seat at once and placed himself near
the child, who showed him how he was to proceed.
Thereupon one of the religious said, " Father, you
are committing two faults in consenting to the will
of that child, for you expose him to the danger of
vanity and you spoil your mats, which were better
made as you were making them." But the man of
God replied : u My dear brother, if God should permit
this child to take vanity from what I have done,
perhaps He may recompense me with humility ; and
when I have received it, I may afterwards be able to
communicate a share of it to this child. It is of very
little consequence whether reeds for making mats be
twisted this way or that, but it is of the utmost
consequence that we should take to heart that
celebrated sentence of our Redeemer, Unless ye become
as little children, yc shall not enter into the kingdom of
heaven" *

* St. Matt. viii. 3.

30 THE SCIENCE OF THE SAINTS.

It is recorded in the life of St. Gertrude that her
superior, who was well aware of the weakness and
delicacy of her constitution, treated her with more
tenderness than the other religious and did not suffer
her to practise the austerities sanctioned by the rule.
What path did this holy virgin pursue in order to
become a saint ? No other than that of simple
submission to the will of the superior; and though her
fervour would have led her to follow the example of
the others she never indicated any wish of the kind.
For when she was ordered to go to bed she went with
all simplicity without reply, being full well assured
that through obedience she would enjoy the presence
of her beloved in her bed as well as if she were in the
choir with her sisters. To give a proof of the great
peace and tranquillity of mind which she acquired by
this practice, our Lord revealed to St. Mechtilda her
companion that if they wished to find Him in this life
they must look for him, first in the holy Sacrament of
the Altar, and then in the heart of Gertrude.

SIMPLICITY AND PRUDENCE.

NINTH DAY.

" I would have you to be without solicitude."* — The Apostle
St. Paul.

" When a man thinks he has done what God requires of him
for the success of any affair, he should rest in peace, what
ever may be the result, content with the testimony of his
own conscience." — St. Vincent of Paul.

ST. FRANCIS OF SALES used often to teach and recom
mend the same thing. "A simple soul," he says,
" before acting examines whether what is proposed to
be done or said be expedient, and then sets to work
without losing time in asking what others may think
or do. Having done what was judged proper she
thinks no more about it, and rejects as a tempta
tion any anxiety relative to the opinion of others. In
fact, having no other end in view but to please God
she allows no consideration to interfere with this
paramount object.

"If you happen to say or do what is not approved
of by all, you ought not on that account to scrutinize
your words and actions. It is, no doubt, self-love
that makes us anxious whether what we have done or
said be or be not approved of. Simplicity does not
run after applause ; it leaves every event to the holy
disposition of Providence, and follows the even tenour
of its way turning neither to the right nor to the left.
Do not reason upon your sufferings and contradictions
but endure them with mildness and patience ; it is

* i Cor. vii. 32.

32 THE SCIENCE OF THE SAINTS.

sufficient to know they come from God. To reason
continually upon one's own actions tends to a great
loss of time which might be much better employed ;
and things go wrong by too minutely observing
whether we act well. Those who reflect so much upon
trifles are like silkworms that are fettered and embar
rassed by their own labour/'

This holy bishop one evening visited the Carthusian
Monastery near Grenoble, and the superior, a man of
great learning and piety, received him courteously,
but, after the usual civilities, took his leave saying it
was the hour for matins. On his way he met the pro
curator, who, on hearing why the bishop was left
alone, observed that matins may be said at any time,
but as so meritorious a prelate was not every day to be
seen in their monastery attention should be shown to
their guest. " I think you are right," said the abbot,
and going back to the illustrious visitor apologised
for his unintentional rudeness : an exhibition of can
dour and simplicity that greatly pleased the holy
bishop.

Animated by this spirit of holy simplicity this saint
never sought to know whether what he said or did was
pleasing to others ; and when it was reported to him
that some action of his was blamed he calmly replied :
" It is no wonder, since the works of Christ our Lord
were not approved of by all, and not a few even still
blame them/' To a nun who described the anxieties
of her soul to the saint, he observed that although the
path she was following was a very good one, he must
find fault with her for too minutely counting all her
steps through fear of falling. " Do not," he continued,
"disturb yourself so much. God is good; He sees

SIMPLICITY AND PRUDENCE. 33

what you are. Your irregular inclinations are only
left to give occasion to your will to conform itself the
better with that of God. Elevate your mind to a per
fect confidence in His goodness ; be not solicitous.
This Christ recommended to Martha even in doing
good. Do not so closely examine your soul's progress;
be not over-righteous but proceed gently in your
ordinary exercises. Be not anxious about the morrow.
As to your advancement, God, who has hitherto con
ducted you, will guide you to the end. Remain
tranquil in the holy loving trust which you ought to
have in the sweet providence of God."

It is related in the lives of the holy Fathers of the
Desert that a young religious, desirous of his own
perfection, resolved to free his heart from every fail
ing, on which account he applied himself to examine
all his actions in such a manner that his life was
wholly occupied in anxious and scrupulous examina
tion. But the more he thought to shun defects the
more he committed them, and while he thought to
avoid slight imperfections he fell into grievous dis
quietude. At length he went and asked advice of an
old experienced religious, who merely suggested to
him this double counsel of the Holy Spirit : Fili in
mansuetttdtne serva animam tuam. . . . in mansuetudine
perfice opera tua. My son, keep thy sotd in meekness,
and in meekness do thy work* Following this advice
he soon regained his peace of mind and in a short
time advanced much in perfection.

* Ecclus. x. 31 and iii. 19.

VOL. ii.

34 THE SCIENCE OF THE SAINTS.

TENTH DAY.

" Woe to them that are of a double heart, and to wicked lips,
and to the hands that do evil, and to the sinner that goetli
on the earth two ways."* — The Wise Man,

" Dissemblers and crafty men, prove the wrath of God."f—
Holy Job.

THE vice of duplicity and hypocrisy is most hate
ful to God and man. It is hateful to God because
it is directly opposed to His nature who is essential
truth. It is hateful to man because it destroys the
bond of union and mutual trust, so necessary in civil
and religious societies. But what more than any
thing else shows the hatefulness of this vice is our
Saviour's conduct towards the hypocritical pharisees.
We know that sinners of all kinds applied to our
blessed Redeemer, even those who had been guilty
of the most shameful crimes, and all were received
by Him with great kindness and compassion. He
listened to their supplications, took pity on their
misery and acted towards them as a tender father,
comforting them in their distress, and healing their
diseases whether corporal or spiritual. The pharisees,
also, often approached and discoursed with Him.
But how did He receive them ? How did He speak
to them ? To think of the fearful language in which
He addressed them is enough to make one tremble.
Grievously offended because they concealed most

* Ecclus. ii. 14. f xxxvi. 13. »

SIMPLICITY AND PRUDENCE. 35

wicked hearts under an exterior show of sanctity He
uttered the most terrible woes against them. " Of
what use," said He to them, " is your exterior purity ?
You may, indeed, deceive men by it, because they
only see what is without, but you cannot hide your
true selves from God, whose eye penetrates into
the most hidden recesses of the heart. You desire
that he who sits at table with you should have
clean hands, well-washed clothes, and his body
pure and spotless ; but what is this if his soul be
full of filth, deceit, injustice, iniquity and theft ?
You think that you pay honour to God by this
cleansing, and believe it sufficient to make you
pious and religious. But, what delusion ! You are,
indeed, blind and ignorant, and without excuse.
If God desires to be honoured by your exterior
propriety, does He not still more desire the good
ordering of your interior, which is the best part
of man ? Who has taught you that God receives
offence by a breach of His law through unwashed
hands and soiled plates, and not still more by the
impurity and depraved affections of the heart? O
blind and scrupulous pharisees ! Why not begin
by purifying the interior ? This would diminish
your labour; for by cleansing your interior you
would also render your exterior beautiful and
pleasing in the sight of God. Woe to you pharisees,
for your piety consists in troubling yourselves for
things of no moment; and beneath this care you are
overbearing and cruel, and your consciences are laden
with abominable crimes hid by this devout exterior.
Of what avail are your affected scruples whilst you
trample under foot the most essential laws of justice,

36 THE SCIENCE OF THE SAINTS.

mercy, and truth; whilst you lay aside charity to
God and your neighbour ? These things you should
have done first without leaving the others undone.
Blind guides ! ignorant teachers ! What new religion
is this r To strain out a gnat and swallow a camel !
Woe to you, unhappy men, who are satisfied with the
outward varnish of a useless piety whilst your hearts
are full of iniquity ! O hypocrites, you are like whited
sepulchres, which are outwardly beautiful, but within
are filled with dead men's bones and all uncleanness.
You appear to men to be just but are interiorly full
of hypocrisy and sin."

St. Ignatius had the greatest horror of hypocrisy,
and looked upon those who were guilty of it with
an eye of abomination and contempt. He used to
say that a hypocrite cannot remain long in a holy
community, because long dissimulation is too difficult,
and because God will not endure him. There was
at Rome a brother who was suspected of being
addicted to this vice : and when Father Olivier asked
the saint if he should forbid him the communion, to
take away any doubt of his receiving it sacrilegiously,
he answered: "No; leave him to God, and He will
discover him." So it proved, and the unhappy man
was expelled from the society.

SIMPLICITY AND PKUDHNCE. 37

ELEVENTH DAY.

" Laying aside all malice, and all guile and dissimulations,
and envies and all detractions, as new-born babes desire
the rational milk without guile, that thereby you may grow
unto salvation."*— The Apostle St. Peter.

" Craftiness is the accumulation of artifice, intrigue, deceit,
and outward appearance, to mislead the minds of those
with whom we converse. This is quite the reverse of
simplicity, which requires that the outside should corres
pond with what is within." — St. Francis of Sales.

WHEN a friend once said that this saint would have
succeeded in political negotiations, the holy bishop
observed : u The mere word ' policy' alarms me, and
I comprehend it but little. I know not how to dis
guise my sentiments, and cannot counterfeit, or lie
boldly, in which too generally political management
consists. That which is in my heart is on my tongue,
and for duplicity I have a mortal hatred, knowing
what an abomination it is before God/'

St, Paul of the Cross, the founder of the Passionists,
greatly abominated all sorts of craftiness and dis
simulation, and used to say, "I greatly detest duplicity
and dissimulation ; what I have in my heart I have
also on my tongue. Jesus Christ says, Est, est, non,
non." There was no action in which he did not
evince this truly evangelical simplicity, by which all
who conversed with him were edified. The Sovereign

* i St. Peter ii. i.

38 THE SCIENCE OF THE SAINTS.

Pontiff, Clement XIV., when a cardinal, had scarcely
become acquainted with him before he conceived a
strong affection for him ; and the reason was, as he
said, because he found in Father Paul a man made
after the old fashion, who went about everything with
veracity and frankness ; and after being made Pope he
would often say : u I know Father Paul ; he is a man of
great simplicity." Father Paul had so great a horror
of falsehood triat he would rather, as he said himself
with strong feeling, let his head be cut off than
tell one single lie ; and it was plain from his frank
ness and love of truth that he could not endure lies
and dissimulation in others. But if there was a
question of direction, confession, missions, or other
affairs relating to God's glory, and particularly to
the government of the congregation, he was all
attention, caution, and circumspection. He thought
of everything, foresaw everything, knew how to
remove cleverly every obstacle, and clearly showed
that his simplicity did not proceed from want of
talent or bluntness of perception but from great
innocence of morals and extreme purity of heart ;
and that whatever he might be, he knew well how
to act with due reflection and discreet discernment.
Still more wonderful was the hatred that the
holy Eleazar, one of the greatest heroes of the
Jewish nation, bore to every kind of dissimulation
and deceit. His history, which has always been a
subject of much admiration and edification to those
who have considered it by the light of God, is thus
given in the second book of Machabees. (chapter vi.)
Eleazar, one of the chief of the scribes, a man
advanced in years and of a comely countenance,

SIMPLICITY" AND PRUDENCE. 39

was pressed to eat swine's flesh ; but he, preferring
a glorious death to a hateful life, voluntarily pre
pared for suffering. He determined not to do any
thing unlawful for the love of life; and considering
how that must be purchased, chose death : but they
that stood by, moved with mistaken pity through
their old friendship for him, taking him aside,
proposed that such flesh should be brought as was
lawful for him to eat, so that he might appear to
have eaten — according to the king's commandment—
of the flesh of the sacrifice, and thus be delivered from
death : this they did in courtesy for the sake of
their old friendship for him. But he, considering
the honour of his grey head and his good life and
conversation from a child, answered without delay
that he would rather die. " It doth not become our
age," he continued, " to dissemble ; for thereby many
young persons might think that Eleazar, at the
age of fourscore and ten years, was gone over to
the life of the heathen, and so, through my dissimu
lation for a little time of a corruptible life, be deceiv
ed, and bring a stain and a curse upon my old age.
And if I should by this dissimulation be delivered
from the present punishments of men, yet I should
not escape the hand of the Almighty, neither alive
nor dead. But by departing manfully out of this
life, I shall show myself worthy of my old age and
leave an example of fortitude to young men; suffering,
with a ready and constant mind an honourable death,
for the most venerable and most holy laws." Having
spoken thus he was carried to execution. They led
him thereunto who a little before had been disposed
to compassionate him, incensed at the words he had

40 THE SCIENCE OF THE SAINTS.

spoken which they thought were uttered out of
arrogancy. When ready to die with stripes he groan
ed and said: UO Lord, holy in judgment, Thou know-
est that whereas I might be delivered from death I
suffer grievous pains in body, but in my soul I am
glad to suffer these things because I fear Thee."
Thus did this holy man die, leaving not only to
young men but also to the whole nation in the
memory of his death an example of virtue and
fortitude.

TWELFTH DAY.

" Lord, who shall dwell in Thy tabernacle ? or who shall
rest in Thy holy hill ?

" He that walketh without blemish and worketh justice.

" He that speaketh truth in his heart — that hath not used
deceit in his tongue,

" Nor hath done evil to his neighbour, nor taken up a re
proach against his neighbour." * — Holy David.

"We must avoid every kind of affectation, whether in talk
ing, dressing, or anything else." — St. Philip Neri.

"Let us in our manner of speaking be mild, open, sincere,
simple and upright : let us beware of duplicity, dissimu
lation and artifice." — St. Francis of Sales.

ST. FRANCIS'S words anj^figc^^l habit on this sub
ject well agree. Nothi^^could exlore orderly, mdre

SIMPLICITY AND PRUDENCE. 4 I

simple, or more uniform than his manner of life.
He carefully avoided all affected singularity which
but too often is designed to attract the esteem of
men ; he shunned that particularity in the external
adjustment of his person which without regulating
the affections of the heart serves but to create a
false impression of superior sanctity. In his furniture,
table and dress, he was neat but modest ; his con
versation was engaging, agreeable and easy, without
affectation and without constraint. He was a kind
and even a warm friend, sincere and simple but
prudent and possessed of the gift of secrecy. His
eyes and his countenance portrayed an air of peace
and serenity which indicated the purity of his heart;
he was civil and well mannered, possessed of a
thorough knowledge of propriety and decorum and
attentive to its observance, but without a too nice
and scrupulous attachment to external forms. His
dress was simple and free from affectation ; he trimmed
his hair and beard according to the prevailing
fashion, so that altogether his appearance was but
little different from that of those who were accounted
respectable in the world.

He frequently observed that true piety is by no
means incompatible with the social virtues, nor with
those attentions which give a charm to civil society.
In order to be devout it is not necessary to neglect
cleanliness, to affect roughness of manners, to
exhibit clownish rudeness, nor to be divested of
gentleness and politeness of deportment. On the
contrary, it is a duty to gain all hearts by such
an amiable and interesting manner as may con
tribute to render virtue lovely and attractive. Sullen

42 THE SCIENCE OF THE SAINTS.

sadness and scrupulous fear cannot be said to form
the character of true piety. The grand object of
Christians should be to serve God with joy and with
a holy liberty, and nothing is so opposite to the
spirit of Christianity as restless uneasiness and
servile constraint.

Of the like description was the simplicity of St.
Vincent of Paul. He knew not the ways of equi
vocation nor the tortuous windings of the world.
Always ingenuous, always upright ; if he did not
always tell every truth, because secrets which
lie was bound to keep were entrusted to him,
he never said or insinuated anything contrary to
truth. " A simple man/' he said, " looks to God
and wishes to please Him alone. If he does not
discover all his thoughts — for simplicity is a discreet
virtue — he takes care to avoid whatever may induce
any one to believe that he has in his mind what
he really has not. In a word, he is simple in
everything ; simple in his thoughts, simple in his
actions and simple in his speaking." Simplicity in
speaking, and above all, in the instructions given
to the people, was a point which this saint was never
tired of inculcating. His great fear was lest his
spiritual children should have, like many others, the
fault of wishing to acquire a name by showy dis
courses. "Men wish to shine," he said, " wish to be
spoken of, wish to hear it said that they have suc
ceeded well. Cursed pride, how much good dost thou
corrupt ! For these men preach themselves and not
Jesus Christ ; and instead of edifying they ruin and
destroy." One day he threw himself on his knees at
the feet of one of his priests, conjuring him to give his

SIMPLICITY AND PRUDENCE. 43

instructions to candidates for orders in a simple
manner.

St. Catherine of Bologna had the greatest aversion
to every kind of affectation and strove with all her
might to banish it from the community over which she
presided. On one occasion whilst she was mistress of
the novices she thus spoke to them : " Although you
have the right to come to me, you ought not to make
use of it merely from a desire of spiritual satisfac
tion and consolation, but only when your welfare and
advantage require you to do so. Instead of coming
to refresh and to cheer yourselves half an hour with
me, rather employ the time in meditating upon our
Saviour's passion with groans and tears. This
devotion will be your best and most perfect mistress
and you will find in it your sweetest joy : but if, on
the other hand, some trouble disturbs you I wish you
to come to me forthwith, whether in the day-time or at
night ; and if I am asleep, wake me up and disclose to
me your temptations with simplicity. But this direction
you do not always observe, and hence comes a great
loss of time to me as well as to yourselves. It is my
duty to mention this fault to you and to make you
see the inconveniences and folly of it. A temptation,
for example, troubles you and the thought at once
occurs to you to come and declare it to me. Very
well ; this inspiration is from God. To correspond to
it you start and you come as far as the door of my
chamber, but all at once you feel quite choked
as if you were in a fever, and you go back; then
you come again, then go back and return a third
time. How much time is lost in this way, were this
even the only inconvenience ! However, you summon

44 THE SCIENCK OF THE SAINTS.

up your courage and knock : I answer, and then you
are at last in my presence. But you begin then to
feel more choked than before, and you are so afraid
that you cannot speak : of course, I must speak in
your stead, and all that I can say before you begin
are words thrown away that you might easily spare
me. After encouragements from me for a longer or
shorter time at last comes a deep sigh, followed by
this phrase: * My mother, it is because I am so
timid/ Then comes a new silence, followed by
fresh words of encouragement from me that seem
about to elicit something at last : * Heaven be
praised/ I say to myself, 'she is going to speak after
all ;' but no, not at all : to the first word I was so
delighted at hearing succeeds a new choking fit
which brings on a sigh, and then again silence.
I wait for the second word which comes at last;
but then I must wait for the third : in short, we
employ a good hour at this affair which could be
settled in an instant. My dear daughters, I ought
to tell you that this way of proceeding is from the
devil and not from God. Do you want me to be
really useful to you ? Whisper in my ear anywhere
you meet me : ' My mother, I have had such a
thought ; I have been foolish enough to do such a
thing; give me a penance/ And after you have
heard my answer do not go away dragging one foot
after the other like children but go away promptly
and do what I have told you."

Actuated by the same love of holy simplicity St.
Benedict Joseph Labre was greatly on his guard not
to show those external marks of fervour which have
more of the appearance than of the substance ot

SIMPLICITY AND PRUDENCE. 45

devotion ; for instance, to weep aloud, to sigh very
audibly, to kiss the ground, to speak to our Lord
in prayer so as to be heard, and such other acts
which often disturb the devotion of others and some
times generate a spirit of hypocrisy.

He usually selected a secret and retired place in
the church in which to pray quietly, though he
could not by this means succeed in altogether avoiding
the observation of others, who, admiring his piety,
went on purpose to watch him without his perceiving
it. But no affectation or ostentation was to be seen
that could strike their eyes in his almost continual
prayer ; and he prayed with so -much simplicity that
exteriorly those supernatural lights with which God
favoured him were not perceptible. He remained
quiet and immovable, kneeling sometimes with his
hands crossed on his breast, sometimes in the act of
holding open some pious book, which furnished fuel
to the fire of his love ; never did he turn his head
or his eyes ; thus his prayer was a great example and
a source of edification to all who looked at him. It
is true that sometimes he was seen to make extra
ordinary movements, but this happened either because
being transported with fervour he was not aware
of it, or because he could not resist the impetuosity
of the internal flame of love which burned in his
breast.

46 THE SCIENCE OF THE SAINTS.

THIRTEENTH DAY.

" Speak ye truth every one to his neighbour."*— The Prophet
Zachary.

" God preserve us from flattering and praising any one to
procure his good will and favour. Such vile motives are
alien to the spirit of Jesus Christ, for whose sake principally
we should perform our every action. Let us do much for
the love of God careless about human respect ; let us work
for our neighbour's salvation without minding the judgments
of the world." — St. Vincent of Paul.

THIS saint, though very gentle in his expressions and
manner towards all, never flattered any one. He used
to say there was nothing so mean and unworthy of a
Christian, nor so hateful to spiritual-minded persons
as flattery. He was careful not to praise another in
his presence unless it were necessary to encourage
the pusillanimous and animate them to virtue. He
would never allow his own subjects to do anything
to procure human patronage; and in a letter to one
of his religious he says, " I approve of your having
acquired the friendship of those persons you speak
of, but not the motive, viz., to secure their protection.
Your motive is base and far from the spirit of Christ
for whose sake we must do everything ; you, on the
contrary, consulting your interest have employed the
friendship and benevolence of others to preserve your
reputation, but that, if it be not founded on truth, is

* viii. 1 6.

SIMPLICITY AND PRUDENCE. 47

always vain. If you build upon truth, what have
you to fear r Remember that double-dealing does
not please God, and that we should have no other
aim than His pleasure."

St. Francis of Sales gave the following advice to
the true lovers of Christian simplicity: "If anybody
happens to forget something, let him sincerely ac
knowledge his error, and when questfoned about what
he does not know, let him openly confess his ignor
ance and leave crooked answers to the wordly-wise."
This was the saint's invariable mode of proceeding.
Whenever he was asked a favour which he could
not grant, he respectfully but sincerely said that he
could not comply with the request. On being some
times thanked in mistake by certain parties for
favours received, he ingenuously disclaimed their
thanks. He was a foe to intrigue and dissimulation,
and he used to say that by stating matters as they
really were, they always turned out well, having
God's blessing upon them.

St. Charles Borromeo, in like manner, never delud
ed people with fine words according to the custom
of courtiers; but, when asked for advice, or an opin
ion, or a favour, he simply made known his mind
and intention. He never promised what he did not
think right to perform, but with his refusal he gave
his reasons to the suppliant. In this manner he
acted towards persons of all classes, and for this
reason more credit was given to his word than to
a written document, and persons of rank were glad
to consult him about their most important affairs.

We also read of the Blessed Margaret Mary Ala-
coque that she had the greatest horror of all kind

48 THE SCIENCE OF THE SAINTS.

of artifice and flattery. Writing to a person who was
not very careful to walk in the path of simplicity, she
thus addresses her: "I will speak plainly; I cannot
reconcile these two things together — that a soul who
wishes to belong entirely to God should commit,
frequently and voluntarily, failings against sincerity,
and be guilty of certain windings and concealments
in her words and actions; not going the straight
way, nor seeking God alone in all her dealings, with
out any artifice. For my part, I will do neither more
nor less when alone than when in the sight of
creatures, since my God sees me everywhere and
penetrates the most secret folds of my heart."

When Pope Innocent XII. prohibited a certain
work written by Fenelon, Archbishop of Cambray,
the virtuous prelate, to show his obedience to the
Supreme Pontiff, no sooner received the brief of
condemnation than he ascended the pulpit in his
own cathedral, and read it publicly. Not satisfied
with this, after condemning the marked propositions
himself, he forbade, amid the tears and sobs of his
audience, this much attached people to read or keep
his proscribed work.

SIMPLICITY' AND PRUDENCE.

FOURTEENTH DAY.

" I say, by the grace that is given me, to all that are among
you, not to be more wise than it behoveth to be wise, but
to be wise unto sobriety."* — The Apostle St. Paul.

" There are souls so much engaged in considering what they
shall do that they lose the time of action ; but in everything
respecting our perfection, which consists in the union of
the soul with God, little knowledge and much practice is
what is demanded. It appears to me that when asked to
point out the road to heaven we might very rationally
reply with those who say that to reach a particular place
we must go straight forward and keep moving, putting one
foot before the other, and by that simple operation we
shall soon arrive at the object of our wishes. ' Always
advance,' may be said to those souls so solicitous to attain
perfection ; ' pursue the path of your vocation with
simplicity ; be more attentive to act than to form desires.
This is the shortest way.' "

" If you walk with simplicity in the observance of your rule
you may serve God with great perfection, without
wasting your faculties upon seeking to learn other things.
Learning is not necessary in order to love God, as St.
Bonaventure justly observes, for an ignorant woman is as
capable of loving God as is the most learned divine. In
the business of perfection, little knowledge and much
practice is demanded." — St. Francis of Salts.

THIS saint relates the history ' of two religious, who,
in opposite ways because they were not contented with
knowing and fulfilling the duties of their calling but

*Rom. xii. 3.
E VOL. II.

50 THE SCIENCE OF THE SAINTS.

wished to know more than was suitable for them to
know, fell into a most serious delusion, and instead of
advancing in the path of virtue seriously obstructed it.
" I remember," says the saint, " conversing with two
religious women belonging to two different reformed
orders. One of them by reading the books of St.
Teresa learned so well to imitate her manner of
speaking that Mother Teresa seemed revived in her
person. She was herself perfectly convinced of this,
and she so worked upon her imagination by repassing
in her mind all St. Teresa had done during her life
that she thought she experienced the same things,
even the flights of the spirit and suspensions of the
power of the soul, just as she read in the saint's works,
and she spoke of them with the greatest precision.
The other religious woman to whom I allude was of a
different turn of mind. She never experienced interior
gratification in consequence of her anxiety in seeking
and desiring the best road and the best method of
perfection ; and though she was always attentive in
following perfection, she was still perpetually tor
tured with the imagination that there might be some
better method, different from that which had been
taught her. Thus, one of these nuns lived satisfied
with a mere imaginary sanctity and neither sought nor
desired anything else, whilst the other was continually
disquieted by supposing herself destitute of sanctity
because her real advancement was concealed from
her. Interior modesty keeps the soul between these
two extremes so as to be satisfied with desiring
what is necessary and nothing further."

This was exactly the practice which the saint
pursued in directing St. Jane Frances. He recorn-

SIMPLICITY AND PKUDENCK. 51

mended to her humility, contempt of the world and
of herself, simplicity, love of abjection, and the
service of the poor and the sick ; and he assigned
her as her dwelling-place the foot of the cross, telling
her that it should be her glory to be despised and
that she should reckon as her crown, her misery,
her littleness, and her abjection. Some very spiri
tual person seeing this holy widow endowed with
such high dispositions for the interior life wished to
urge her on, but the blessed Father said to her, " No,
no ; be contented with spinning the threads of the little
virtues of humility, sweetness, mortification, sim
plicity, and such others as are suitable to widows ;
he who tells you otherwise deceives and is deceived."
From the same principle of holy simplicity the
saint condemned those who are over-anxious to see
with their own eyes the progress which they make
in the spiritual life, and disturb themselves when
they cannot see that they are advancing in virtue.
To persons of this description he recommends peace
and confidence in God, and assures them that if they
are attentive to fulfil with diligence their ordinary
duties they will certainly advance in holiness, al
though they do not perceive it. " It is with us," says
the saint, " as it is with those who are on a voyage by
sea ; they know not what progress they make, though
the master of the vessel who is acquainted with the
wind and tides does. We are unable to judge of our
own advancement though we may form some estimate
of that of others ; we cannot have any assurance when
we perform a good action that we have done it with
due perfection, since humility forbids such an opinion."

52 THE SCIENCE OF THE SAINTS.

FIFTEENTH DAY.

" It is not good to load ourselves with many spiritual ex
ercises ; it is better to undertake a little and to go on with
it ; for if the devil can persuade us to omit an exercise
once he will easily bring us to omit it the second time,
and more easily still a third, until all our pious practices
will at last melt away."— St. Philip.

" Simplicity banishes from the soul all that care and anxiety
which many persons have who make use of a great variety
of exercises and means for attaining the love of God.
They imagine that if they do not perform all that is re
corded of the saints they cannot love God. Poor people !
they torture their imaginations to discover the proof of
loving God, and they see not that there is no other art
but that of simply loving Him. They suppose that some
imaginary flight of prayer is required to attain this object,
and simplicity at once possesses it. Simplicity, indeed,
embraces the means which are prescribed to each one in
his particular vocation to acquire the love of God ; but it
uses these in such a manner that no other motive stimu
lates their performance than that love itself; if it were
not so, simplicity would be excluded, for this virtue does
not admit any motive, however perfect, but the pure love
of God."— S/. Francis of Sales.

THE warning which the saints give us against load-
ourselves with too many spiritual exercises regards
especially the practice of vocal prayer. There is no
doubt that vocal prayer, if properly made, is most
pleasing to God and profitable to the soul. It was

SIMPLICITY AND PRUDENCE. 53

especially by means of vocal prayer that the Fathers
of the Desert rose to such lofty sanctity ; and even
now this practice does not fail to assist most power
fully many souls to advance in virtue, to overcome
temptations, and to attain to the heights of con
templation and mystical union. Nevertheless, it
must be acknowledged that to overload ourselves
witli an immense number of vocal prayers is fre
quently an obstacle rather than a help to perfec
tion. How many are there who began their
flight well but soon grew weak and weary on the
wing, and at last fell to the earth weighed down and
discouraged by the excessive burden of their numerous
external practices?

Again, as it is contrary to holy simplicity to load
oneself excessively with spiritual exercises, so it is
against simplicity to wish to adopt all the means
which spiritual writers assign as useful for the attain
ment of perfection, or to practise all those virtuous
actions which the saints have performed. For as
there are in the Church various stations of life, and
even among those who belong to the same station,
different dispositions of the mind and drawings of
the heart, so also is there a great variety of ways
by which God is pleased to lead men to perfection.
Wherefore, simplicity requires that we should turn
our attention especially to those means and to those
acts of virtue which are most suitable to our state
of life and most in accordance with our internal disposi
tions and the attractions of divine grace. " I by no
means approve," writes St. Francis of Sales, " of
persons spending1 themselves in desiring a state of life
other than that in which they have been placed, and

54 THE SCIENCE OF THE SAINTS.

in affecting exercises incompatible with their duties ;
for by so doing they dissipate their minds and unfit
themselves for their necessary employments. Were
I to entertain a desire to embrace the solitude of a
Carthusian I should waste my time, and this desire
would occupy the place of that which I ought to cherish
of applying myself with all diligence to the discharge
of my actual obligations. I would not even that any
one should desire talents superior to those which
have already been given to him, because such a desire
would be of no avail, and would only serve to
occupy the place of that which he ought to have of
cultivating to the best of his power those which he
possesses. Nor would I have any one desire means
of serving God which he has not, but rather make
the best use of those which he has. But all this must
be understood only of desires which take full pos
session of the heart; slight and passing wishes cannot
do much harm provided they be not too frequent.

" As to crosses, desire them only in proportion to
the patience with which you have hitherto borne
those which have been sent you. It is a mere delu
sion to wish for martyrdom and yet not have courage
sufficient to support a trifling injury. The enemy but
too often diverts us from our right path by raising
in us strong desires for what will never take place to
the neglect of present circumstances, from which,
however trivial, we might otherwise derive great profit
and merit before God. In imagination we enter into
combat with the monsters of Africa, while for want of
attention we allow ourselves to be mortally stung
by every little reptile that crosses our path. Neither
ought you to desire temptations, for this would be

SIMPLICITY AND PRUDENCE.

55

rashness ; rather prepare your soul to resist tempta
tions when they shall attack you.

" A variety of meats taken in considerable quantity
always overcharges the stomach, and if it be weak,
ruins it. Fill not the soul, then, with a multitude of
spiritual desires for these would incumber it, nor with
worldly desires for these would ruin it. When the
soul has been well purified from evil inclinations it
feels a great avidity for spiritual things, and longs
after numberless exercises of piety, mortification,
penance, humility and prayer. Such spiritual hunger
is a good sign, but it will be well for you, like a
convalescent invalid, to consider whether you can
digest all that your appetite demands. Regulate
your desires by the advice of your spiritual director,
and follow those only which he approves of for the
present; and then God will inspire you at some
future time with such others as shall be necessary for
your advancement. I do not say that any really good
desires should be entirely abandoned but only that
they should be well regulated ; that is, that such as
would be out of place at present should be put aside
from the heart, and only those be entertained which
circumstances warrant."

There is, however, one thing to which all the elect
of God must always aim with all their heart, with all
their soul, and with all their mind ; and that is the
love of God. Divine love is the best master we can
have in the spiritual life ; it will teach us the best
means of perfection ; it will smooth the way for us by
making things easy and sweet ; it will itself supply
the place of all other virtue ; for divine love is an
infinite treasure, an inexhaustible source of spiritual

56 THE SCIENCE OF THE SAINTS.

riches. " As the queen bee/' says again St. Francis
of Sales, " never moves from place to place without
the attendance of all her little subjects, so charity
never comes to reside in the soul but in company with
all the other virtues which she rules and governs as
a queen rules her subjects. She does not, however,
employ them all at once, nor all continually, or in all
circumstances. The just man, says Holy David, is
like a tree which is planted near the running waters,
which shall bring forth its fruit in due season* That is,
the soul, watered by the streams of charity, will
produce virtuous actions each in its proper time and
circumstances.

SIXTEENTH DAY.

" Simplicity does not interfere with what others do or may
do ; it attends to itself: and even in this it limits its care
to those things which are necessary. As to the concerns of
other persons it dwells upon them as little as possible.
This virtue has a close affinity to humility which permits
us to entertain a bad opinion of no one but ourselves. "-
St. Francis of Sales.

"'Thou wilt never be internal and devout if thou dost not pass
over in silence other men's concerns, and particularly look
to thyself. If thou attend wholly to thyself and to God
thou wilt be little moved with what thou perceivest without

* Ps. i. 7.

SIMPLICITY AND PRUDENCE. 57

thee. Where art thou when thou art not present to thyself ?
And when thou hast run over all things, what profit will it
be to thee if thou hast neglected thyself ? If thou desires.t
to have peace and true union, thou must set all the rest
aside, and turn thy eyes upon thyself alone.*

" Have always an eye upon thyself in the first place, and take
special care to admonish thyself rather than thy dearest
friends. f

" We might have much peace, if we would not busy ourselves
with the sayings and doings of others, and with things that
belong not to us. How can he long remain in peace who
entangles himself with other people's cares; who seeks
occasions abroad, and who is little or seldom inwardly
recollected. Blessed are the singlehearted for they shall
enjoy much peace." J — Thomas a Kempis.

MAN is created for the single end of loving God and
saving his immortal soul. Tins is the will of God, says
St. Paul, your sanclification.^ This is the great object
of our creation; and besides this all other things are
nothing but vanity of vanities.

Deeply impressed with this sublime principle the
saints were ever watchful over themselves, and
laboured with the greatest care to purify their hearts
from sin and to adorn their souls with Christian
virtues. As regards other persons they interfered as
little as possible with their concerns ; and when either
necessity or charity required their co-operation they
gave it always subordinately to their own sanctifica-
tion, and in the spirit of humility and divine love.

On this principle St. Paul exhorts Timothy to

* Imitation, Bk. ii. c. 5. t Ibid. Bk. i. c. 21.

J Ibid. Bk. i. c. II. $ i Thess. iv. 3.

58 THE SCIENCE OF THE SAINTS.

attend to himself and to doctrine. Likewise St.
Bernard writing to Pope Eugenius tells him that he
must strive to make all considerations begin from
himself, lest, neglecting himself, he should spend all
his energies and labours uselessly upon others.

O how sadly deluded are those persons who make
it their chief business to scrutinize the conduct of
others, to inquire into their actions and interfere with
what does not belong to them ; whilst they forget
their own interior, and neglect to put the motions of
their own heart in order !

When the great St. Antony retired into the desert
that he might lead a perfect life he applied himself
with great earnestness and diligence solely to the
cultivation of his own interior; and in this study he
constantly persevered to the end. Far from indulg
ing any vain or idle curiosity in his communication
with the other religious or uselessly meddling with
their concerns, he simply considered with attention
in what virtue each of them excelled, and strove to
the utmost of his power to copy those virtues in
himself. It was a saying of his that as the bee settles
upon every flower and extracts from it its most pure
and exquisite substance to make honey, so a reli
gious ought to learn from his companions what is
commendable in them ; from one modesty, from
another silence, from a third fervour, from a fourth
obedience and resignation. When St. Jerome advised
men to live in community rather than in solitude it
was as he said " to the end that they might learn
humility from one, and patience from another; that
one should teach silence, and another meekness and
docility/' This spirit of holy simplicity by which a

SIMPLICITY AND PRUDENCE. 59

person attends seriously to his own sanctification
without interfering, unless duty or charity requires it,
with the doings of others, was most conspicuous in
the Blessed Leonard, of whom it is recorded that
when he appeared in public he was sometimes so
abstracted in mind and so absorbed in God that he
did not notice anything that passed, nor even know
the road he was going. He never recognized the
monks whom he met daily in the convent, but passed
them with his eyes cast down, so absorbed and recol
lected that they were quite edified and touched with
interior compunction at the sight of him. To keep
a guard upon his ears he avoided all useless conver
sations. If it happened that a useless topic was ever
introduced in his presence, he in the most gentle
manner changed it for profitable conversation or
turned his back and walked away. Greater still was
his care in the custody of his tongue. He never
uttered a word that did not tend to the glory of God
or to promote the good of his neighbour. He used
to say, "The tongue is the pulse of the heart, and to
know the mind of a religious it is sufficient to con
verse with him ; if his conversation turns on holy
things it is a sign that his heart is with God ; but,
if otherwise, and he is given to levity and foolish
talking he is nothing more than a hollow reed."
This was his maxim which he inviolably observed :
" I will not lose time in idle talking, and never speak
but from necessity of charity." He rarely spoke,
and lived retired in his cell which he never left
but in the service of God and his neighbour.

60 THE SCIENCE OF THE SAINTS.

SEVENTEENTH DAY.

" Discover not thy heart to every one but treat of thy affairs
with a man that is wise and feareth God."— Thomas a
Kempis. *

"If we have a desire to make any considerable progress in
virtue and to arrive at perfection, we ought to keep nothing
from our superiors, because by an entire manifestation of
ourselves they will be able to confirm us in what is good
and will suggest convenient remedies against what is bad ;
and so, by means of this reciprocal communication, we
shall little by little attain perfection."— .S7. Basil.

THE saints adduce various reasons to show the
necessity of our dealing with openness and candour
with our superiors if we sincerely wish to advance in
the path of virtue and to become perfect.

One reason is, because by this means our superiors
will be better able to instruct us in the science of
salvation, and to direct us in the path of holiness and
justice. "We see," says Cassian, "that human
sciences, which have only temporal advantages as
their object, and treat of nothing but sensible and
palpable things, can never be well understood till we
put ourselves under some master to learn them.
How then can any one imagine that there is no
necessity of a master in the science of salvation and
of Christian perfection, since it is of so hidden and
spiritual a nature that the means of obtaining it are
not exposed to corporal eyes? Moreover, we can-

* Imitation, Bk. i. c. 8.

SIMPLICITY AND PRUDENCE. 6 1

not discover the workings of our own soul with
out great purity. In other sciences we risk only some
temporal loss if we do not succeed, and the loss may
be easily repaired ; but here salvation or damnation
depends on our good or bad success. Here we fight not
against visible but invisible enemies — not against one
or two but against legions of devils, who neither day
nor night cease to make war upon us. And hence we
cannot do better than have recourse to our ghostly
fathers by discovering to them whatever passes in
our souls, so that they may assist and conduct us by
their counsels."

Another reason is that by being open and candid
with our superiors, it will be more easy for them to
know the wounds of our souls, and to cure them by
applying the proper remedies. Our superior is not
only our master appointed by God to teach us but
also our spiritual physician, whose office it is to guard
us from the infection of sin and heal our spiritual
maladies. But how shall he be able to do this if he
does not know us, and if we do not discover ourselves
to him ? J3e that hideth his sins, says the Wise
Man, shall not prosper. * " A sick man can never
be cured if he discovers not his disease to his
physician," says St. Jerome, "for the physician
cures not that which he does not know." We
must therefore, entirely discover our spiritual sick
ness to our directors or superiors, if we wish to be
cured.

It must also be observed that the more perfect
knowledge superiors have of the interior of their
subjects, the better will they be able to preserve

* Piov. xxviii. 13.

62 THE SCIENCE OF THE SAINTS.

them from the inconveniences to which they may
be exposed. Thus, through a concealment of their
temptations, inclinations and weaknesses, they might
be placed in offices, and engaged in employments
unsuited to their strength. Wherefore it imports
very much that subjects, especially religious, for the
proper discharge of their duties, and for greater
security to their conscience, should discover their
whole interior to their superiors, otherwise they
will render themselves answerable for all the mis
fortunes that may befall them ; since, had they made
known their weakness, as they ought to have done,
and their want of spiritual strength, superiors would
have taken care not to expose them to occasions of
danger. " The poor," says Plutarch, "who wish
to appear rich, soon make themselves poorer than
they were, and in a short time bring about their
entire ruin ; for, through their wish to imitate rich
persons they incur greater expenses than their
state can bear." We may say the same of those
that are poor in virtue and have not a great stock
of humility. If a religious who is in this condition
should hide his poverty and pass himself off for
being rich in spiritual things, he will become still
poorer, and, perhaps, will bring on himself utter ruin ;
because his superiors may treat him as a man filled
with the treasures of grace, and thus expose him to
dangerous occasions for which he has not a sufficient
amount of virtue.

It is recorded by Cassian that one day when St.
Antony was in conference with other holy fathers
of the desert, they held a disputation upon what
conduced most to perfection. One said it was

SIMPLICITY AND PRUDENCE. 63

chastity, because chastity kept sensuality subject to
reason ; another said it was justice ; and so on : every
one giving his opinion as to what he thought best.
When St Antony had heard them all he decided the
question by telling them that there were two virtues
most necessary to acquire perfection, which were
discretion and prudence ; and that actions which
discretion and prudence do not regulate are not
properly acts of virtue, and cannot be pleasing to
God. "Now, would you know," continues Cassian,
" a short and easy means to acquire these virtues r
Open all your thoughts to your superior and guide
yourself in all things by his advice; by this means,
his discretion and prudence will become yours." St.
Bernard affirms this in express terms : " Because the
spirit of discretion," he says, " is a thing rarely
found in the world, therefore make obedience supply
in you the defect of this virtue. If you do nothing
either small or great but as is commanded you, nor
after any other manner than you are commanded to
perform it, you will supply for the want of experience."

St. Teresa thus speaks of herself : " I have always
endeavoured to treat in truth and sincerity with
those to whom I committed the care of my soul. I
also wished to make known to them even the first
motions of my heart ; and as regards those things
which might in any way be doubtful or suspicious,
I was wont to discuss them against myself with
strong reasons : then I laid open my soul without any
disguise or duplicity."

Blessed Margaret Mary Alacoque writing to a per
son who did not use candour and sincerity in dealing
with her director, speaks to her as follows : "This

64 THE SCIENCE OF THE SAINTS.

want of simplicity gives great power to the enemy, for
he is strong enough if we keep his secret but nothing
so much confounds him or renders him so power
less against us as the sincere accusation of our faults.
Let us then simply manifest our good and evil to
those who guide us without exaggeration or dissimu
lation that they may know us in order to conduct us
to the perfection which God demands of us ; listening
with humility and submission to what they tell us, and
accomplishing it with simplicity, whatever it may be,
provided it is not offensive to God. See, my beloved
sister, what has arisen in my mind to say to you at
present ; I do not know why God has permitted me
to speak to you of this holy virtue of simplicity,
unless it be that I feel so much horror of the con
trary vice that if I should discover in a soul every
other virtue without that of sincerity, all would seem
to me to be only deceit and illusion."

SIMPLICITY AND PRUDENCE. 65

EIGHTEENTH DAY.

"Blessed is he that findeth a true friend.*.. .A faithful
friend is a strong defence, and he that hath found him
hath found a treasure. Nothing can be compared to a
faithful friend, and no weight of gold and silver is able
to countervail the goodness of his fidelity. A faithful
friend is the medicine of life and immortality, and they
that fear the Lord shall find him."f— The Wise Man.

"We must always follow the footsteps of the elders with
the greatest caution, and \ve must reveal to them what
ever arises in our hearts without concealing anything
under the cover of shame." — Holy Abbot Moses.

CASSIAN says that the first thing the ancient Fathers
proposed to those who began to serve God was that
they should take great care presently to discover to
their superiors whatsoever temptations they had.
This, he says, these men of God looked upon as a
kind of first principle amongst them, and as the basis
and foundation of the whole spiritual building. "A
religious," says the great St. Antony, "should not,
if possible, make one step or drink one drop of water
in his cell without immediately declaring it to his
superior, that there may be no irregularity even in
his least actions but that all things may be guided
by the spirit of obedience." St. John Climacus says
that he found in a very regular and holy monastery
several religious who carried a little book at their
girdle in which they daily wrote whatever passed

* Ecclus. xxv. 12. t Ibid. vi. 14—16.

F VOL. II.

66 THE SCIENCE OF THE SAINTS.

within them, to give an account of it to their super
ior who had obliged them thereunto. St. Basil,
St. Jerome, St. Ambrose and St. Bernard expressly
prescribed a similar practice.

The reason why the saints insist so strongly that
all suggestions of the devil and temptations of any
consequence ought to be discovered to superiors is
thus stated by Cassian ; namely, that " the devil
cannot deceive us by his craft, if we have recourse
quickly to the experience and wisdom of our spiritual
father and guide ourselves by his knowledge; for
then he will not have to contend with a new and inex
perienced, but with an old soldier, one well skilled in
the spiritual warfare ; because, whatever experience or
ability our spiritual father has he communicates to us
as soon as we entirely subject ourselves to his direc
tion." Thus we gain that true spirit of discretion and
prudence on which St. Antony set so high a value.
It is for this reason that the devil, who desires no
thing more than to destroy us, hinders us as much as
he can from declaring our temptations to superiors.
St. Dorotheus says that nothing pleases the devil
more than to meet with one who will not discover his
temptations, for then, since he fights with him single
handed, he is sure of the victory, according to the
words of Scripture:— Woe to him that is alone; for
when hefalleth he hath none to lift him up* On the
other hand, adds the saint, there is nothing the devil
fears so much, and which gives him so much pain as
to see himself discovered. For then he loses all cour^
age and all hope of gaining the victory, and therefore
betakes himself to flight. The same saint relates on

* Eccles. iv. 10.

SIMPLICITY AND PRUDENCE. 67

this head what happened to St. Macarius, and it helps
much to our purpose. He says that God had given to
this saint, who had been a disciple of the great St.
Antony, power over the spirits of darkness, and he asked
a devil one day what success he had with the hermits.
The devil answered that he succeeded very ill, because
he could suggest nothing to them but they presently
discovered it to their superior. " But there is, not
withstanding, one of your brethern," added he, "who
is very much my friend, and with whom I am well
pleased ;" and being hereupon constrained to it by
the power of God, he declared the hermit's name. St.
Macarius went presently to find him, and perceiving
from the conversation he had with him that he did
not discover his temptations to his ghostly father but
made himself his own guide, he exhorted him to do
so no more nor confide hereafter in his own judgment.
The hermit received this advice with very great sub
mission, and profited so well by it that a little while
after the saint asking the devil how it went on with
his friend the hermit : " He is no longer my friend,"
said he in a rage ; " he is become my mortal enemy."
"And here it is to be observed," continues St. Doro-
theus, " that all the hermits who lived under St.
Macarius were tempted, but, because they took care
to give an account of temptations to their spiritual
father and to govern themselves by his advice, the
devil tempted them in vain, for he could effect nothing
against any of them, but only against him who, rely
ing upon his own judgment, would not discover his
interior to his ghostly father ; and that, as soon as he
did so, the devil had no more power over'him."

Hence St. Alphonsus Liguori left the following

68 THE SCIENCE OF THE SAINTS.

advice to his religious : " During temptation, my
dear brethren, never take a resolution, whatever the
case may be, but go instantly and discover it to your
superior. When temptation is upon us we do not
recognize that it comes from the devil. He conceals
himself under a veil and puts before our eyes treacher
ous spectacles, making us see things not as they are
in themselves but according to our own passions.
If we would avoid the snare, we should instantly
recommend ourselves to God and abandon ourselves
into His hands. This is difficult in time of tempta
tion — very difficult indeed ; and for this reason, when
we are calm we ought incessantly to offer ourselves
to God in prayer and throw ourselves blindly into
His arms. The strongest temptations can never
shake a soul that offers herself unreservedly to God."

NINETEENTH DAY.

" If thou see a man of understanding, go to him early in the
morning and let thy foot wear out the steps of his door." *
-The Wise Man.

"Treat with your director in all sincerity and candour, clearly
manifesting to him both good and evil without pretence
or dissimulation ; and then what is good in you will be
examined and encouraged and what is evil will be remedied
and corrected ; you will be comforted and fortified in
* Ecclus. vi. 36.

SIMPLICITY AND PRUDENCE. 69

affliction, regulated and moderated in consolation. Place
in him the greatest confidence tempered with holy rever
ence ; so that your reverence may not dimimsh confidence
nor confidence prevent reverence. Confide in him with
the respect of a daughter towards her father ; respect him
with the confidence of a son towards his mother. In a
word, let your friendship for him be strong and affectionate,
but all holy and sacred, entirely divine and spiritual. "-
St. Francis of Sales.

OPENNESS and candour in dealing- with directors and
superiors, besides being a great help for advancing
in virtue and overcoming temptations, are also a
source of much comfort and spiritual consolation.
One of the means pointed out by moral philosophers
for finding comfort in affliction is to disclose our
sorrow to some one. St. Thomas proposes this when
speaking of sadness, and the reason he gives for it
is that when we wish to keep all our grief within
ourselves, it draws our attention more violently to it,
and thereby the sense of our grief becomes more
lively; whereas, when we discover it, it grows less,
because then our attention is divided and our heart
is eased by dilating itself. Experience daily teaches
us this truth, for do we not daily meet with people
who tell us they find ease in relating their afflictions r
The holy Abbot Nilus, disciple of St. Chrysostom,
says that this remedy was very much in use amongst
the ancient Fathers, who, the better to authorize
the practice, made use of the following comparison.
" Have you not taken notice," say they, " that
when the clouds are full of water, they are black and
obscure ; but the more water falls from them, and
the more they discharge themselves, the clearer also

70 THE SCIENCE OF THE SAINTS.

they become? The same is true in the disquiets of
mind and temptations of a religious. The more he
keeps them to himself, the more thoughtful, troubled,
and melancholy he is. But when he frees himself
from them by discovering them to his superior, he feels,
according to the measure that he discovers them, the
black vapours of sadness and disquiet dissipated ; and
freeing himself from that which put him into so
melancholy a humour, he resumes his former joy and
tranquillity.''

St. Dorotheus relates of himself that when he had
given an account of his soul to his ghostly father, he
felt such peace of mind that sometimes he was afraid
it was a bad sign, because, as the Scripture says, we
must enter heaven by many tribulations; and finding
nothing but joy and sweetness, he feared that he had
reason to doubt whether he was in the right way to
heaven. But he was relieved from his anxiety by the
Abbot John whom he consulted in this affair, and who
told him that the peace and interior satisfaction he
enjoyed was promised to those who hide nothing from
their ghostly father.

This means of securing peace and interior satis
faction is a very great comfort to those who are called
by their superiors to the exercise of offices of charity.
A religious who has discovered all his imperfections
and infirmities to his superior and is afterwards sent
on some mission or charged with some employment,
ought to maintain great quiet and repose of mind
and have a great confidence that God will happily
extricate him from all the dangers he may meet
with. "I did not put myself, O Lord," may he
say, " into this office, or into this employment ; I

SIMPLICITY AND PRUDENCE. 71

represented my own incapacity and little spiritual
strength to acquit myself in it as I should do. Thou
didst deign Thyself to place me in it, and Thou must,
therefore, supply what is wanting in me to secure
success." With what a plenitude of confidence may
he use the words of St. Austin: "Strengthen me, O
Lord, to perform what Thou commandest, and com
mand me what Thou wilt ! "

It is with candour and sincerity in dealing with our
superiors as with the declaration of our sins in
confession. When, out of shame, we dare not
accuse ourselves of some sin, we feel no peace
within ourselves and are in continual disquiet and
anguish of heart ; but as soon as we have confessed
the sin we presently find ourselves content and at
ease — we seem as if we had cast off a heavy burden
under which we were ready to fall. "Abscesses which
are not open," says St. Gregory, "cause greater pain
than others by reason of the inflammation produced
by the matter that is within ; but as soon as they are
opened, the matter and corruption are discharged and
the pain diminishes. The accusing ourselves of our
sins, or declaring our temptations and weaknesses,
produces almost the same effect ; for what else is con
fession of sins but the opening of an abscess or
imposthume r "

72 THE SCIENCE OF THE SAINTS,

TWENTIETH DAY.

" Be ye wise as serpents and simple as doves." * — Our Blessed
Saviour.

" Some imagine that simplicity is contrary to prudence, and
that these two virtues are antagonistic to each other. This
is by no means true ; virtues are never opposed one to
another, but are very closely connected. The virtue of
simplicity is opposed to the vice of ''cunning, — which is
the source of subtlety, artifice, and duplicity, — not of
prudence." — St. Francis of Sates.

ALTHOUGH this saint had a kind of predilection for
holy simplicity, yet he did not fail to recommend to
pious souls the practice of holy prudence as a very
useful means for advancing in perfection. Once,
speaking to his spiritual daughters, the nuns of the
Visitation, he thus addressed them : " The true virtue
of prudence ought to be carefully practised, as it is
that spiritual salt which gives a zest and flavour to
every other virtue. But it must be cherished by the
daughters of the Visitation in subordination to the
virtue of simple confidence in God : for the sisters are
ever to be animated with such simplicity of confidence
as may induce them to remain in repose in the arms
of their heavenly Father, and of their dear mother,
our Blessed Lady."

It is related in the life of St. Jane Frances that once
when a sister was praising simplicity by speaking
against prudence, the saint said to her : " You must
* St. Matt. x. 16.

SIMPLICITY AND PRUDENCE. 73

make a distinction, then, and speak of human
prudence ; for our holy mother the Church bids us ask
God to teach us the ways of His prudence." Once,
writing to one of the superiors, she said to her : "In
a word, my dear daughter, good superiors of Mary
must be prudent doves so as to know how to mix one
ounce of prudence with ten pounds of simplicity.
The virtues are a chain of honour of which prudence
is one of the links, and if it be taken away the chain
is broken." She also said : " Many blame prudence
indiscreetly, and many practise it immoderately : both
do wrong."

What she recommended to others she was most
careful to practise herself, so that her manner of
governing, whilst on one side it breathed an admirable
simplicity, on the other was accompanied with great
wisdom and prudence. She anticipated the wants of
her subjects with charity, listened to them with
patience, spoke to them with sweetness, and assisted
them with humble perseverance. " We should not,"
she was wont to say, " put those who are at all
cowardly all at once in the front of the army lest
they should be discouraged ; nor show them all their
wounds lest they should believe them incurable ; but
we should sweetly teach them to walk, as did the
great apostle, who acted like a tender nurse amongst
his children." Writing to a newly elected superior,
she gave her the following advice : " Your office my
dear daughter, is that of a mother of a family. Apply
yourself with holy zeal to the care of your household
which requires from you a twofold vigilance, temporal
and spiritual. Let your government, as regards the
former, be generous and humble, neither niggardly

74 THE SCIENCE OF THE SAINTS.

nor splendid ; take care that your house be not
involved in debt, for this gives great anxiety and just
subject of complaint to successors ; if you are poor,
go on in sweetness and humility. As to spiritual affairs
let your vigilance be continual yet sweet. Make your
subjects as devout as you possibly can, for on this their
real good depends ; since, if they take pleasure in con
versing with God, they will be very retired and mortified.
Be not like those mothers who dare not punish their
children, nor, on the other hand, like those impetuous
ones who are ever making them cry. Do not flatter
self-love but induce your daughters to abandon
themselves to your guidance. You must know, my
very dear daughter, that your sisters will not all
make the same flight towards perfection ; some will
soar very high, others will fly very low, others again
will take a middle course : treat each one according to
her capacity. There are certain good but little souls,
of whom one must not expect more than to see them
go on their little way in the path of perfection
without pressing them, for that would only make
them fall and embarrass them with bitterness and
disgust ; others have great energies, and these you
must urge on to the true virtue of humility and
divestment of self, but with sweetness and great
constancy; you must not spare them. If your govern
ment be praised, humble yourself before God, duly
referring the glory to Him alone ; if you be blamed,
humble yourself with the knowledge that nothing can
produce nothing ; ever bear this in mind as a certain
truth, my dear daughter, that if you are humble,
sweet, generous and devout, you will do great things
by the grace of God."

SIMPLICITY AND PRUDENCE. 75

TWENTY-FIRST DAY.

" Prudence must precede every action which we undertake ;
for, if prudence be wanting, there is nothing, however
good it may seem, which is not turned into evil." — *SV.
Basil.

"The virtue of prudence is indispensably necessary to teach
us to adapt ourselves to the state and dispositions of each
person with whom we have to do ; to make us circumspect
in word and in action ; and to restrain us from all that may
be prejudicial to our neighbour. It is the function of
prudence to regulate our words and actions. Prudence
prompts us to speak with due caution so as to suit our
discourse to time, place and subject. It causes us to
abstain from such arguments as offend God or our
neighbour, as well as from those which tend to our own
praise or such other evil consequences. It makes us
proceed with consideration and with a right intention in
action, so that the prudent man does everything in the
manner, at the time, and for the end it ought to be done,
such end being nothing but God Himself. It teaches us
to make choice of the most proper means, and puts us in
the most direct and sure way to obtain our last end." — St.
Vincent of Paul.

THIS saint combined simplicity with prudence so well
that up to the time of his death he was looked upon
as the wisest man of his age. The high and just
esteem in which his prudence was held, induced St.
Francis of Sales to make him accept the office of
superior of his first convent in Paris; and the president

76 THE SCIENCE OF THE SAINTS.

of the parliament to consult him as a " man of superior
mind/' not only in matters of conscience, but also in
secular affairs. And many public facts bear witness
to his prudence — such as the great establishments
which he formed, the means he adopted for their
success, and the wise regulations which he gave them.
In a word, whoever examines his conduct, not only
in France but in all Europe, is obliged to acknow
ledge that Vincent of Paul conducted himself in
everything with the greatest prudence and wisdom.

The prudence of St. Ignatius in dealing with his
neighbours and in adopting the best means in order to
draw them to God was really wonderful. With men
of the world he did not at first speak of spiritual
things, which would be like offering them a naked
hook without any bait upon it, but with great prudence
he turned their minds inwards on themselves and
spoke of their own affairs. To the merchant he would
speak of commerce; to the soldier of war; to the
statesman of politics, and the like. Then, in the
course of time, he would turn to higher subjects and
speak of a very different traffic, of another warfare and
the affairs of another kingdom, of gaining heaven, of
the combat with vices, and the subjugation of
passions.

But with such as paid him frequent visits of idleness
he adopted a different method, and, without waiting
an opportunity, he began conversing on death, judg
ment, hell, and other fearful truths, so that they might
either profit by his discourse or cease to occupy his
time.

The saint used to say to his religious : " We should
make use of the same arts for gaining souls that the

SIMPLICITY AND PRUDENCE. 77

devil does for destroying them. First of all, he
searches out sagaciously what are the natural dis
positions and inclinations of each, and then prepares
the appropriate seductive bait, offering wealth to the
miser, honour to the ambitious, luxuries to the effemi
nate, and things which have the semblance of piety
to the devout. Moreover, he proceeds quietly and
gradually being content to have the whole by and by.
In like manner, we ought in all things honest to
follow the natural dispositions of men, and conceal
many things till their minds are subdued to Christ ;
moreover, we ought to attack them by the way which
their own inclinations open to us."

The saint used great caution and moderation not
only with strangers but also with his own subjects,
whom he treated with much prudence according to
their various dispositions and abilities. " When the
saint sent me to govern the new college at Loreto,"
says Father Oliviero, " he gave me hardly any instruc
tions ho w I was to conduct myself towards the
governor of the town, the canons, and others. I
inquired what rule I was to observe, because the rules
of the college could not be acted on there on account
of the holiness of the place, and the great concourse
of pilgrims : and in like manner it would be very
difficult to observe the rules of the professed house.
He answered : ' Oliviero, do as you think best and as
God inspires you. See and adapt the rules to the
place as you best can.' I asked what offices I should
assign to the different subjects he committed to me.
He answered briefly : * Cut your coat according to
your cloth ; only inform me of all your arrange
ments.' "

78 THE SCIENCE OF THE SAINTS.

TWENTY-SECOND DAY.

"There are two sorts of prudence, the one human the other
Christian. Human, carnal, or worldly prudence, is that
which has only temporal prosperity in view, and is indif
ferent about the means provided it attains its object.
Christian prudence takes Eternal Incarnate Wisdom for its
guide in every thought, word, and work. It is regulated in
every emergency, not by the fatuous glimmering lights
of its own, or by worldly judgment, but by the maxims of
faith.

"True Christian prudence leads us to submit our under
standing to the maxims of the Gospel without fear of
erring ; it makes us judge of things in the same manner as
Christ Himself judged of them, and speak and act as He
spoke and acted. This holy prudence tends to a purely
Divine end, and teaches us also to embrace means pro
portioned to it." — St. Vincent of Paul.

ST. FRANCIS OF SALES was a sworn enemy to human
prudence. In a letter to one of his penitents he writes
thus : " Had I to begin life over again with my
present feelings, nobody, I believe, could shake my
conviction that the prudence of the flesh and of the
children of this world is truly chimerical and foolish/'
St. Vincent of Paul made use of no other prudence
than that which we call Christian. Though naturally
of an acute and penetrating intellect he did not rely
upon his own judgment until he had confronted it
with our Saviour's maxims— the only safe and judi
cious rule. He never commenced any important affair,
whether in answering or advising others, without

SIMPLICITY AND PRUDENCE. 79

having- in view some word or deed of Christ, upon
whom he placed his reliance. On its being proposed
in an assembly or conference of priests founded and
directed by him for missions occasionally given in the
country to give one in the suburbs of Paris, it was
objected by some that their plain and simple sermons,
though beneficial to rustics, would be laughable to a
more cultivated audience near the capital. But St.
Vincent contended that they ought to continue the
same simple method, and that the spirit of the world
which reigned in that quarter of Paris would be best
overcome by an attack from Christ's spirit of simpli
city. He added that in conformity to the spirit of
Christ, they should not seek their own glory but that
of their heavenly Father, and that they should be
ready to incur contempt, contradiction and persecu
tion, if such were the will of God. By imitating
Christ's simple speech they would at least be sure
Jesus was speaking in the midst of them ; and from
this they might become instruments of that divine
mercy which penetrates the hardest hearts, and con
verts the most rebellious minds. This holy counsel
was received as coming from an angel, and laying
aside all human respect they gave the mission as
desired and it produced much fruit.

One of his congregation having signified to him in
a letter that it would have been well to begin the
preaching of missions amongst persons of rank and
influence, the saint replied: "Yours seems to me a
human design, and contrary to Christian simplicity.
God forbid we should do anything for ends so low.
The Divine Goodness requires of us that we never do
good for the sake of being esteemed but that all our

80 THE SCIENCE OF THE SAINTS.

actions be directed to God alone/' And to the superior
of a newly-founded house, who wished to begin the
course of exercises by preaching a mission in a way
to attract much attention, he gave this answer :
" Lowly and obscure beginnings seem distasteful to
everybody ; and all seem to wish to make some good
appearance by a splendid mission, which might show
what the congregation can do. God keep you from
such desires as these. What becomes our profession
and the spirit of Christianity ? Is it not to avoid such
display, to hide ourselves and to seek contempt and
confusion, like Jesus Christ r If we are thus like
Him, we shall have Him for a companion in our
labours."

TWENTY-THIRD DAY.

" Blessed is the man that findeth wisdom and is rich in
prudence. The purchasing thereof is better than the
merchandise of silver, and her fruit than the chiefest and
purest gold. She is more precious than all riches ; and all
the things that are desired are not to be compared with
her. Length of days is in her right hand, and in her left
hand riches and glory. Her ways are beautiful ways, and
all her paths are peaceable. She is a tree of life to them
that lay hold on her, and he that shall retain her is
blessed."*— The Wise Man.

" One of the most excellent means of obtaining perseverance
* Prov. iii. 13—18

SIMPLICITY AND PRUDENCE. 8 I

is discretion. We must not wish to do everything at once,
nor to become saints in four days." — St. Philip Neri.

THIS holy discretion, which is at once so com
mendable in the sight of God and so profitable for
the attainment of perfection, was a peculiar char
acteristic of St. Ignatius of Loyola. This appears
especially in the manner in which he governed his
religious. He was very careful not to burden any
one beyond the degree of his spiritual strength. To
those who were strong and exercised in virtue he
allotted laborious undertakings and painful and diffi
cult journeys which exposed them to poverty, suffering,
and persecution ; but to the weak, who were generally
novices, he gave tasks proportioned to their powers
that they might be willing to make greater efforts,
instead of being discouraged. Thus, for instance,
when Brother Bernard of Japan was sent to Europe
by St. Francis Xavier, as he was a novice both in the
faith and in the society he refused to give him any
difficult duties to perform, though he earnestly en
treated for them, except upon condition that directly
he experienced any weariness or disgust of mind he
should inform him of it. So, also, in the adminis
tration of punishment, he paid great attention to the
disposition of his subjects. Very often his only
correction to the gentle was that which Christ gave
to St. Peter — one look of reproach : and very
often his words were rather expressions of praise
than admonitions. Thus, to a novice who made too
free a use of his eyes, he said : " Brother Giovan
Dominico, why do you not join modesty of looks with
that modesty which God has given to your soul?"
G VOL. ii.

82 THE SCIENCE OF THE SAINTS.

On the other hand, he imposed a very severe penance
upon Father Oliviero for a very slight fault of the
same kind, because he was a man who had grown
old in religion and was of distinguished virtue.

The novices, especially at their first entrance into
the society, he treated as tender plants, and exacted
little from them. A certain youth who had when in
the world been rich entered the society, and brought
with him a very valuable crucifix with the Madonna
standing at the foot of the cross. The saint, perceiving
that the novice prized this crucifix both as a work of
art and for devotional motives, left him in possession
of it without showing him that such a precious object
was incongruous with his religious poverty ; but very
soon the novice made such advances in perfection
and especially in mortification and contempt of self
that he surpassed not only his equals but some of his
elders in religion. Then the saint said: "Now that
this young man has got the crucifix in his heart, it is
time to take it out of his hands." He according
ly took it from him, and the youth felt pleasure
rather than regret in losing it. In like manner, when
men, illustrious either for station, birth, or learning,
joined the society, he used to treat them with great
respect, and call them by the title they had borne in
the world until he was satisfied of their growth in
virtue, or until they themselves begged from feelings
of shame to be treated like the rest. For this only
he waited, and no sooner did he perceive that they
were able to bear it then he subjected them to the
same humiliations as the others.

A most wise and zealous missionary thus wrote to
a person who was anxious to attain all at once the

SIMPLICITY AND PRUDENCE. 83

heights of perfection : " My dear sister, I must repeat
to you what I have already said at other times that
perfection is the result of possessing all Christian
virtues ; and that virtues are habits, and habits cannot !
be acquired in a few days or weeks ; that we cannot
expect, consequently, to become good in a few days
or months. You may recollect that when you were at
school you did not acquire the habit of playing on the
pianoforte, or of singing, or of any work, in a few
days ; and that sometimes you thought, perhaps, that
you could never succeed in learning several things
which afterwards you did learn. Now, I must tell
you, that it is much more difficult to learn how to
practise humility, patience, charity, &c., than to learn
any art or science : so have patience with yourself.
To wish to become good all at once, in order to re
deem lost time, would be the same as to pretend to
learn a language in a few days because one has been
negligent in his lessons for several months or years.

" You say that since you saw me you have done
no good at all; but I say, first, that we do a great
deal of good without knowing it ; and secondly, that
if you have not fallen into voluntary venial sins,
or but into a few of them, you have done a
greater good even, because it is really a great good
not to offend the Infinite Good. However, to feel
so unhappy because you do not do all things that you
imagine Almighty God desires you should do, is a
temptation and a little self-love. I say you imagine
this, because, for instance, I do not allow that Al
mighty God wishes you should always eat what you
like least. To do so might be a great indiscretion in
a married lady, not to say that such a practice may

84 THE SCIENCE OF THE SAINTS.

gradually spoil your appetite and stomach, and so
ruin your health. That sometimes you should mortify
yourself in such a way is very commendable, but I
must decidedly forbid you to do so always, Thus you
see that your grief has no ground ; and so, likewise,
the fear that all this will be for your greater condem
nation. Do not believe, says the Holy Ghost, every
spirit, but try the spirits whether they are from God.
It is one of the arts of the enemy to make people
believe that many desires, which we cannot accom
plish, are from God, in order to disturb our minds and
discourage us altogether from the divine service."

In another letter he writes to her as follows : " The
habit of any virtue cannot be acquired but by many
and many acts ; hence, we are not to think that we
may become saints by merely resolving to become such.
And if because after a few days we find that we cannot
keep our resolutions we should conclude that we shall
never be able to do so, we should be as wrong in our
conclusions as if we should say that we shall never
be able to become professors of music, because after
a few days that we have begun to play or to sing,
we cannot succeed in playing and singing like the
best professors. Consider how the earth bringeth
forth fruit, first the blade, then the ear ; afterwards the
full corn in the ear ;* from which you will see, first,
that things must grow in the soul gradually, — first
the blade, then the ear, and then the full corn in the
ear ; and secondly, that there is a growth which we
do not know, and which cannot be perceived till
after many years. Now you would not be inclined
to say that the full corn will never be in the ear

* St. Mark iv. 28.

SIMPLICITY AND PRUDENCE. 85

because it is not to be found in the blade. Again,
Christ says in the parable of the seed which is cast
into the good ground that they who are figured by this
last shall bear fruit, not at once but in patience.
Have patience, then; you must have your 'sleep'
and your ' rising,' and in time fruit shall be found
in abundance.

" I insist always upon one point, because I
know that the enemy discourages many by this very
impatience to do everything at once."

TWENTY-FOURTH DAY.

Discretion gives order to every virtue ; and order gives
method, beauty and perpetuity. Discretion, therefore is
not so much a virtue as a certain tutor and guide of
virtues — a ruler of the affections, and teacher of man
ners. Take away discretion and virtue becomes vice."
— 6V. Bernard.

The measure of penance cannot be the same for all
persons, or for the same persons at all times ; for, on the
one hand, care must be taken lest the body become
rebellious from over delicacy, and, on the other, lest it
become unfitted for working in God's service through
excess of austerity.

Penances ought to be accommodated to the spiritual
strength of the penitent ; otherwise, and particularly

86 THE SCIENCE OF THE SAINTS.

when they produce illness, they alarm and fatigue a
weak virtue and then instead of being moderated they
are abandoned altogether." — St. Ignatius.

THIS is confirmed generally by the saints, but
especially by those who were more experienced in the
religious life or in the direction of souls. "The
maceration of our body," writes St. Thomas, "by
watching, fasting, and the like, is only acceptable to
God in so far as it is an act of virtue, and it cannot be
an act of virtue unless it be done with due discretion,
so that, whilst we check sensual lust, the body must
not be too much depressed." St. Bernard, experienc
ing the bad effects of the excessive austerities which
he had practised in his youth, grieved and blamed
himself severely for having weakened his body too
much by fasting and watching; and, enlightened by
his own experience, he used to caution his religious
against the same fault. " How often," says he, "has
the devil suggested excessive watching to some
brethren in order that they might fall asleep and be
inattentive in time of the most sacred functions.
How often has he led them to prolong their fasts
beyond bounds in order to stupify them, and thus
render them unfit for the Divine service. How often
has he urged them to excessive corporal labour with
out discretion that, breaking their strength, he might
make them incapable of following the common rule
and of observing the ordinary practices of the com
munity. . . . You well know how some who, at
first, could not be checked in their fervour, having
begun in the spirit have ended in the flesh; and how
they have now made a most shameful alliance with

SIMPLICITY AND PRUDENCE. 87

their bodies, who before waged a cruel war against
them."

St. Jerome speaks in the same way: "I have
known/' he says, "persons of both sexes, who,
through excessive abstinence grievously injured their
mind, especially amongst those who dwelt in damp
and cold cells ; such persons have become so bexvil-
dered as not to know how to rule themselves in their
words and actions." Wherefore St. Basil, the great
master of the Oriental monks, gives the following
rule: "Confirm rather than enfeeble the bodily
strength ; render the body vigorous and fit for good
works by prudent discretion rather than exhaust it
by extreme maceration."

St. Teresa in a letter to the Bishop of Osma
speaking of herself in the third person writes thus :
"As far as regards her body and health, I think she
takes more care of it ; neither has she such desires
of doing penance as she used to have ; but, in her
opinion, all tends to this object, namely, to be able
to serve God the more in other things ; for she often
offers Him as an agreeable sacrifice this care which
she takes of the body."

When St. Ignatius was asked by Father Natale
what he thought of the hermit called Antonio Ma-
jorica, who led an excessively austere life, he replied :
"Before three years are over he will abandon his
solitude and his penance." And so it proved, for St.
Ignatius had discovered from a long discussion with
the hermit that his inward virtue did not equal the
external rigour of his life.

St. Paul of the Cross, although himself a very
mortified man and a promoter of corporal mortifi-

88 THE SCIENCE OF THE SAINTS.

cation amongst his children, was most anxious that
they should practise it with such discretion and
prudence as not to impair their constitution nor
destroy their strength. " O how necessary," says he,
speaking to superiors, " is vigilance that the young
men may keep up their strength ; otherwise we
should have a hospital and few would persevere. I
know that you are cautious in forbidding the little
chains and other penances beyond the rule; and I
know practically your charity, prudence, and discre
tion. Do not be surprised that I speak so much ot
this, for God makes me feel it much ; and I assure
you that by keeping up the strength of the young
especially, the rules are better observed."

When St. Francis of Assisi had assembled his reli
gious in the first general chapter of his order he
found that many of them were in the habit of prac
tising extraordinary mortifications, which either
shortened their days or rendered them useless to the
order by the illnesses brought on in consequence. He
therefore publicly forbade them, by virtue of holy
obedience, to make use of them ; and ordered all
who had coats of mail, iron girdles, or other instru
ments of mortification, to leave them off and deliver
them up to him. This was done, and some most
extraordinary modes of inflicting self-punishment
were discovered. The number of coats of mail and
iron girdles which were delivered up was more
than five hundred ; they were put in a heap, and
the Patriarch thought proper to show them to
Cardinal Ugolino and his company for their edi
fication, who were astonished on witnessing so great
a love of such penitential austerities in men of

SIMPLICITY AND PRUDENCE. 89

such pure and holy lives. In their presence he
forbade his brethren all manner of indiscreet mortifi
cations which are injurious to the body; representing
to them that they either hasten death, or throw the
body into such a state of languor and weakness as
makes it unfit for spiritual exercises, or are an
impediment to the practice of good works and to
labouring for the glory of God.

TWENTY-FIFTH DAY.

" I beseech you, brethren, by the mercy of God, that you
present your bodies a living sacrifice, holy, pleasing unto
God, your reasonable service." * — The Aposth St. Paul.

" When the devil sees a religious so fervent that the attempt
to pervert her from following after good appears vain, he
inflames her zeal and incites her to imprudence in her
mortifications. By this means he makes her violate her
rule and takes out of her hand the weapon of discretion.
Thus deceived, she thinks she is doing what is best and
conceals her practice from her superiors through apparent
humility. In the mean time her strength is gradually
lessened, her health is injured, her head is weak, and in a
word, she is ill, or at least very delicate ; her habit of
meditation and the practice of several virtues must neces
sarily be interrupted. With the loss of these spiritual
exercises her joyfulness disappears, sadness begins to find

* Rom. xii. I.

QO THE SCIENCE OF THE SAINTS.

its way into her heart, and, at last, enervates her good will.
All now is over; God can now no longer count upon the
services she used to render Him, nor her sisters upon her
good example." — Sf. Catherine of Bologna.

To prevent this evil, which always does some injury
to charity, St. Paul of the Cross, notwithstanding
the deep hatred he bore to all sorts of sensuality
and the perfect detachment from sensual gratifi
cations which he required from his subjects, treated
them with great moderation, and wished that other
superiors should do the same. When he sent fathers
on missions, he was accustomed to recommend them
to take all the nourishment that was necessary,
saying, " If our Lord shall be pleased to commu
nicate to you an extraordinary spirit, you will
remain even many days without food ; but not having
such a spirit you must regulate yourselves according
to the dictates of holy prudence, since the labours
are great." And he used to repeat, Honestavit illius
in laboribus and then the Lord complevit labores illius.

When they returned home from these holy missions
after the good success of their work, his charity knew
no bounds. He would earnestly beg them to refresh
themselves and take the food and sleep that they
required for the restoration of their strength. For
several nights he would order them to take additional
rest ; and all these things the servant of God did in so
pleasing a manner that he gained the hearts of all,
and engaged them to persevere with new fervour in
the apostolic ministry. He used to say, as if in
justification of all these attentions: "A missionary
is of more value than a Retreat* through the great

* The name given to the Houses of the Passionists.

SIMPLICITY AND PRUDENCE. 91

good he brings to souls," and would add, " It is
even better to lose a house than a missionary." In
convalescence he wished that the religious should act
with discretion for the recovery of their strength ;
therefore he disapproved of their studying or kneel
ing too much, and so weakening themselves or pre
venting their speedy recovery and perfect cure. If they
were sick, he would have no expense or labour spared
for the recovery of their health. When they had
sufficiently recovered their strength, to prevent the
danger of tepidity and relaxation, he sweetly recom
mended them to resume holy observances. " Brother,
how do you feel r " he would say ; " it seems to me
that you are well, so that you may now begin again
the community life with the others."

He required from all punctuality and promptness
in rising at night to matins, and in the morning
to prime ; but he would not allow the religious to be
deprived of the least part of the repose allowed them
by the rules. It is related in the process of his
beatification that in the House of the Presentation,
the Father Rector, then Father Fulgenzio di Gesu, a
man of great fervour who slept very little, rang
prime about a quarter of an hour before the time.
Father Paul heard of it, and on visiting that house
said publicly that he absolutely forbade them to ring-
before the proper time, giving as a reason that the
religious ought to have everything given to them as
it is prescribed in the holy rules.

Actuated by the same principle the saints, even
those who were favoured with the highest contem
plation, used to give themselves a little occasional
relaxation to relieve their minds that they might

92 THE SCIENCE OF THE SAINTS.

apply themselves with new fervour to the service ot
God and to works of charity.

Cassian relates that a hunter, seeing St. John the
Evangelist amusing himself with a partridge perched
on his finger, asked him how a man of his high
character could waste his time in such trifling. The
saint in return asked: "Why do you not always
keep your bow bent ? " " Because," replied the hunter,
" were I to do so it would lose all its force/' " Be
not suprised, then," rejoined the blessed apostle,
" that I sometimes relax my mind ; for it is only to
fit it the better for Divine contemplation."

It is related of St. Charles Borromeo that as a
relaxation to the mind he sometimes played at chess.
Once, whilst he was thus occupied, some persons pre
sent were discussing the question as to how they
would employ themselves if they knew they should die
that hour. On hearing them the saint remarked that
for his part he should go on with his recreation,
for he had begun it simply for God's glory, and he
desired nothing better than to be called away in the
midst of an action begun with that intention.

St. Francis of Sales gives the following rule re
specting corporal relaxation : " In recreation and
conversation a holy freedom is allowed. The subject
of the discourse should tend to keep up a spirit of
joy and amusement ; discourse should be unaffected
though not inconsiderate, because simplicity always
follows the rule of Divine love. Some little thing
may be said not agreeable to all ; still you need not
comment upon everything. Holy simplicity does not
hunt after such trifles but leaves every event to God's
providence in which she entirely confides."

SIMPLICITY AND PRUDENCE. 93

TWENTY-SIXTH DAY.

" In all thy works remember thy last end." * — The Wise Man.

" He who desires to know what the will of God is with
respect to his state of life or any other affair, must strip
himself of all self-will, and, as far as he can, of all particular
inclinations, and put himself entirely into God's hands,
ready to embrace any state of life and yield to any call.
Then, without expecting the intervention of an angel, let
him put before himself the end for which God has created
him ; and after weighing well the consequences involved in
either course before him, let him make his choice. If he
still doubt, let him consider what he would desire to have
done and which course he would wish to have selected,
when he shall be at the point of death, and when presented
before his Divine Judge." — St. Ignatius.

A LAWYER of high abilities having been appointed
consul for Tunis applied to St. Vincent of Paul for
advice as to the acceptance of the office, telling him
that he wished to do what the saint should recommend
as most conformable to God's will. St. Vincent at
first said he would rather that the nominee went to
somebody else for counsel. As, however, the consul-
elect insisted upon having the saint's advice, he told
him to come again next day ; when he answered that
having prayed for light during Mass, and having
reflected what counsel he should give were he at that
moment to die, he had decided in the affirmative,
that is to say, that he should go to the post assigned

* Ecclus. vii. 40.

9; THE SCIENCE OF THE SAINTS.

him. " Nevertheless/' added the saint, " although I
have candidly given my opinion, you are still at
liberty to go or not to go." These words much
edified the lawyer from the simplicity and prudence
they manifested. Another rule which St. Ignatius
proposes to guide our decisions upon our own affairs,
is to consider them as appertaining to another. " In
order not to be deceived by self-love," he says, " in
deliberating about one's own private interests, we
should consider them as appertaining to others, and
judge accordingly by the light of truth. Similarly we
should judge of another's interests and actions by
supposing them our own."

This rule helps us wonderfully to act reasonably
and wisely towards others. " Reason," says St.
Francis of Sales, " is the distinguishing prerogative
of man, and yet how few act as becomes rational
beings : self-love is but too generally allowed to set
aside reason, and to lead us insensibly into a thou
sand injustices which though little are nevertheless
very hurtful. They are like the little foxes in the
Canticles, of which no notice is taken because they
are little, although from their numbers they do great
damage among the vines. Reflect on this subject,
and see whether the practices which I am about to
adduce, are not really unjust and unreasonable: —
We blame others for the slightest faults and yet
would excuse our own, though ever so grievous. We
desire to sell dear and buy cheap. We would have
justice exercised in the case of another man, but
mercy and connivance in our own. We would have
others take whatever we say in good part, but be
allowed to be extremely sensitive upon what they

SIMPLICITY AND PRUDENCE. 95

say to us. We exact our own rights most rigorous
ly, but would have others require as little as possible
from ourselves. We are exceedingly punctilious in
maintaining our own rank, but would have others
condescending and humble. We readily find fault
with others, but would have no one find fault with
us. Whatever we do for others appears to us con
siderable, but we count as nothing what others do
for us. In a word, we have two hearts : one that is
all mildness, charity and consideration, when we are
ourselves concerned ; and another that is all hardness
severity and rigour, when the interest is our neigh
bour's. We have a double set of weights, one to
weigh out for our own profit, and the other to weigh
in to our neighbour's loss. They have spoken with
a double heart* says holy David, that is, with two
hearts ; and to have divers weights, a greater to buy
with and a less to sell with, is declared in Deutero
nomy to be an abomination before the Lord.

" Be reasonable and just then, in all your actions.
And to effect this, ever place yourself in your neigh
bour's situation and your neighbour in yours, and
then you will not err. Imagine yourself the seller
when you buy and yourself the buyer when you sell,
and you will be equitable in all your dealings.'*
* PS. >.i. 2.

g6 THE SCIENCE OF THE SAINTS.

TWENTY-SEVENTH DAY.

" Be ye prudent as the serpent ; which, on being in danger,
exposes his whole body to preserve his head. In the same
manner we must risk everything, should it be necessary, to
preserve the love and presence of our Lord whole and entire
within us : for He is our head and we are His members.
This is the prudence which we are to unite with simplicity."
—St. Francis of Sales.

"When you converse with sinners, to draw them out of
perdition, act as a man who throws himself into the
water to save another from drowning ; take care lest
you yourself perish whilst you hold out your hand to
another." — St. Ignatius.

THIS saint used to give the following recommendation
to missionaries, especially to those who went to foreign
countries :

"I. Ever remember, my brethren, that you are
sent by Christ on a pilgrimage, that you are His
stewards and labourers in His vineyard.

" n. Take care of yourselves and be always on
your guard, because you will always be surrounded
by dangers and enemies.

"in. Especially refrain your senses, and above all,
your eyes.

"IV. Be the same at all times and keep an equal
mind amidst prosperous and adverse circumstances ;
be not disturbed by joy or sorrow.

" V. Never let your soul starve for lack of holy
thoughts, but lift it up to God in holy aspirations when

SIMPLICITY AND PRUDENCE. 97

you are on the road and when you are engaged in
business; at your meals and in conversation try to
keep a quiet mind and a collected spirit, so that you
may never lose a right intention, nor a wise foresight
in your labours.

" VI. Do not notice the faults of others but cover them
when they are seen ; search into your own, and be glad
when they are made manifest. Whatever you do, say,
or think, consider in the first place whether it be for
your neighbour's good and pleasing in God's sight.
Preserve always your liberty of mind, and see that
you do not lose it through deference to the authority
of any person or the power of any accident. Do not
lightly bind yourself in friendship with any man what
ever ; let judgment and reason first try him. Let the
mind or the body be ever engaged in some good action.
Be a fool in the opinion of men, and so you will be
wise before God. Keep these things in your mind
day and night ; and when you go to bed, arm yourself
by prayer.

" vir. A missionary ought to consider that he is
called by his profession to converse, not with the holy
but rather with the wicked ; as the apostle says, he
is in the midst of a perverse nation ; he ought, there
fore, to be prepared for any circumstance, so that the
wicked lives of the children of this world may not
offend or disturb him nor their deceits and follies
deprive him either of the simplicity of the dove or of
the prudence of the serpent."

The holy father was most anxious that his religious,
whilst on the one side they were working in the cause
of charity and for the salvation of souls, on the other
should not relax in their love and study of religious

H VOL. II.

98 THE SCIENCE OF THE SAINTS.

perfection which greatly depends on the observance
of the rules. Hence he used to say : " To employ
religious in the service of God so as to interfere with
the observance of their rule, is to destroy the tree for
the sake of the fruit/' For the same cause he forbade
superiors of colleges to assist even bishops with their
services if domestic discipline were endangered by
their absence from their colleges. He was also accus
tomed often to repeat his favourite Gospel maxim,
to which he attributed in great part the conversion
of St. Francis Xavier from a worldly to a spiritual
life : What doth it profit a man if he gain the whole
world, and suffer the loss of his own soul? Or what
exchange shall a man give for his soul ?*

It is related in history that a young man belonging
to an illustrious family, -being deeply penetrated with
the importance of attaining his eternal salvation,
presented himself to a holy abbot in the desert and
besought him most earnestly to receive him amongst
the members of his community, saying that he felt
a most ardent desire of saving his soul. The holy
abbot, thinking him to be unfit for the kind of life
which was led by the religious under his charge,
at first refused to grant his request. The fervent
youth without being discouraged by the refusal
renewed his supplication, which he ended by saying,
as before, that he felt the warmest desire of saving
his soul. The abbot, edified by his fervour but still
firm in his opinion, said to him : " I am exceedingly
pleased with your excellent disposition, but I per
ceive that you are a tender youth, brought up in
refinement, accustomed to all kinds of comfort. How

* St. Matt. rvi. 26.

SIMPLICITY AND PRUDENCE. 99

can you endure the hardships and austerities of
our lifer" "Father," replied the pious youth, "I
want to save my soul." "I admire your good
desires," repeated the abbot, " and sincerely wish
that you may fulfil them. But what prevents you
from attending to your eternal salvation in your
father's house? What need is there of taking upon
your shoulders the burden which is borne by the
religious of this community r The members of this
house must labour hard, pray unceasingly, keep
silence constantly, watch, fast, and chastise their
bodies most severely. How can you bear, let me
ask you again, the fatigues, the privations, the
austerities of our lifer" The excellent youth, with
great humility and increased fervour, made the same
reply as before, saying, " Father, I wish to save
my soul ! I wish to save my soul ! " The abbot,
overcome by the fervour and constancy of the young
man, admitted him into his community where he
lived and died in the odour of sanctity. O that all
Christians were animated by a similar anxiety and
zeal for securing their eternal salvation !

100 THE SCIENCE OF THE SAINTS.

TWENTY-EIGHTH DAY.

"Dearly beloved, believe not every spirit, but try the spirits
if they be of God." *—The Evangelist St. John.

" In spiritual exercises let all guard themselves against the
deceits of the devil and be ready to resist temptations
when they arise ; let them learn by what means they are
to be absolutely overcome, labouring to gain true and solid
virtues as well amidst spiritual aridities as in sweetness and
consolation, mindful only to make continual spiritual pro
gress in the service of God." — St. Ignatius.

THIS lesson of Christian prudence which the saint gave
to his religious was in great part the result of his own
experience. It is related in his life that not long after
his conversion, seeing how necessary human learning
was to fit him for the spiritual service of his neigh
bour, and what great good might be effected by
its aid if well regulated and informed by the spirit
of charity, he resolved to study. But he had not
been working at the Latin grammar long, when his
mind began to be filled with new and lofty contemp
lations of divine things ; and when he went through
the tenses of the verb " amo," he was immediately
and forcibly wrapped in the thought of God : neither
was he able to restrain and master his thoughts
though he earnestly endeavoured to do so. Hence,
he could neither learn his tasks, nor remember what
he had learned before ; so that after many days of
schooling he had not advanced a single step. But,

* i St. John iv. i.

SIMPLICITY AND PRUDENCE. IOI

as purity of intention is always accompanied by
clearness of perception, Ignatius soon discovered
this fraud of the devil and asked himself: " How is
it that when I am saying my prayers or assisting
at Mass, I do not experience the same excitement
of thoughts and affections? It must, therefore, be
an angel of Satan who has transformed himself into
an angel of light/' He was not mistaken ; and in
order to drive the devil from him, he adopted those
means which are made use of by the saints. He
went with the schoolmaster to the church of Sta
Maria, which was near the schoolhouse, and there
casting himself at his feet, humbly begged pardon
for his negligence at school ; promised that he would
henceforward study as diligently as he could, and
begged him, if ever he caught him in the same fault,
to chastise him as if he were a boy, in the presence of
the rest.

Thus taught by experience the saint was most
particular in cautioning his religious against those
things which may please the imagination without
grounding them in solid piety. Accordingly, he
rebuked a father who had talked to a novice of rap
tures and ecstasies, and told stories of singular states
of the spirit; for he considered that the tender minds
of novices ought to be impressed with lessons of
solid virtue which becomes their institute, and not
taught to desire things which may lead incautious
souls into danger and delusion.

In the year 1553, Father Reginald, a pious and
learned Dominican who was very friendly to the
society, called upon Ignatius, and told him of a nun
belonging to their order in a convent near Bologna

102 THE SCIENCE OF THE SAINTS.

of which he had charge, who had spiritual raptures,
and who had no sensation in the flesh even if she
was pricked or burned, and could only be brought
to herself when she was commanded by the superior
or by some one in her name. He also told him
that sometimes open wounds appeared on her hands,
and feet, and side, and blood flowed from her head
as from a crown of thorns, &c. ; and that all this he
had seen with his own eyes, and touched with his
own hands. Finally, he asked Ignatius, who volun
teered no remark, what he thought of this. The
saint briefly replied: " Of all which your reverence
has told me, her readiness to obey appears to me the
least suspicious." When the friar was gone Pietro
Ribadeneira who happened to be present begged he
would explain to him more fully what he thought
of the story. The saint answered, " God operates
chiefly on the soul, sanctifying it and filling it with
His gifts, so that sometimes they run over even to
the body ; but this happens very rarely and only
to souls that are very dear to Him. The devil,
on the contrary, who cannot work in the soul, makes
use of a fictitious appearance of sanctity with a
view of deluding the simple and lifting them up in
pride : " and then he confirmed what he said by
examples. The event proved his wisdom, for these
rare marks of sanctity were discovered to be all dia
bolical fraud and delusion. In like manner in the
year 1541 Father Martin Santa Croce who was then
a novice began speaking to him of Magdalen of the
Cross, telling him strange things which she had said,
and adding that he had conversed with her and
knew her to be the most wise and holy woman in

SIMPLICITY A.ND PRUDENCE. 103

existence. The saint rebuked him severely, saying
that no member of the society ought to speak of
her in such a way or draw any conclusions as to her
sanctity on such grounds. Not many years afterwards,
this woman, who was renowned throughout Spain
for her revelations and other appearances of extra
ordinary holiness, was convicted as a deceiver and
an imposter. To help his religious to discover the •
deceits of the devil and to defeat them, he proposed
amongst many others the following reflections :
"When the devil despairs of inducing religious to
return to the world, he tries to make them change
their institute, and so lead them away from the order
which is the best for them. He puts before solitaries
the exalted nature of an apostolic vocation, and the
sweets of solitude before those who are called to labour
for the good of souls ; so again in particular under
takings, that he may entice them away from the good
which they are doing, he fills them with the desire
of some greater good, intending when they get tired
of it to dissuade them from perseverance in it by
some fresh delusion.

"The time of spiritual dryness and of spiritual con
solation are both dangerous to the soul. By the one
the soul is disposed to sadness and distrust, as if that
which is often the effect of God's loving Providence
must proceed from His anger. By the other, the soul
is in danger of vanity, as if God in so caressing us
had regard to our merits instead of our misery and
need of encouragement. We ought, therefore, to
manage so that these two periods may mutually assist
each other. When we are in desolation, let us call
to mind the heavenly favours He has shown us ;

104 THE SCIENCE OF THE SAINTS.

and when these favours again return, let us regard the
weakness and poverty we experienced whilst His
hand was closed. Moreover, in times of spiritual
bitterness and disturbance we must beware of chang
ing the resolutions we made when peaceful and
happy ; and when consolations abound we must not
be hasty to make vows, or impose upon ourselves any
great or lasting obligations, but put off these to a
time when the heat of sensible devotion has abated,
and the matter may be decided by reason instead of
impulse."

St. Paul of the Cross, a man of consummate wisdom,
used to give to his religious instructions of the same
kind. " Seek," he wrote to one of them, " to render
your prayer constantly more interior in pure faith,
with great self-annihilation, not looking at consola
tions but at the God of consolations."

" Of what use," he writes to another, " are the imag
inations of visionaries ? They are useless things in
which the devil plays an ugly game ! The malicious
wretch is not in a hurry, but goes on quietly the
better to deceive." And to another : " These visions,
elevations, splendours, and the like, the more frequent
they are, the more they are to be suspected. It is
better always to reject them, to drive them away with
constancy, and never trust to them, especially in
women whose imaginations are more lively. By
acting thus, we do wisely ; for, if they are from God
they will have their effect even though they are rejec
ted ; and if they come from the devil which is
more probable, by repelling them we free ourselves
from delusion." Writing to a person of prayer, he
says : " Yesterday afternoon I received your letter ;

SIMPLICITY AND PRUDENCE. 105

and, as it does not seem necessary to answer all the
points singly, I say to you only this : The things of
God and His gifts, give a deep knowledge of His In
finite Majesty and a consciousness of our own nothing
ness, so that the soul would cast herself under the
feet, so to speak, of the very devils, so low is the
opinion she has of herself. They cause a great
detachment from all things, a strong love of the cross
and of sufferings, great condescension in all that is
not sin, with exact obedience; they infuse a deep
peace and heavenly intelligence ; they give a great
attraction for holy prayer. Sometimes they cause all
these and other effects — sometimes a part; but it
is certain that they always bring with them a lowly
esteem of oneself and deep veneration and respect
for the Majesty of God. The works of the devil seem
at first to bring some little devotion, but it does not
last, and they generate a secret presumption and
esteem of oneself; they bring, if not at first, after
some short time, disquiet of mind, agitation of the
passions, hardness of heart and self-esteem, from
which proceed an unfavourable opinion of others
and a love of one's own ideas/'

106 THE SCIENCE OF THE SAINTS.

TWENTY-NINTH DAY.

"Be zealous for the better gifts." *— The Apostle Si. Paul.

" Let all apply their minds to the attainment of solid and per
fect virtues, and learn to esteem these far more than human
knowledge or any qualifications or gifts of nature ; for
these are interior endowments, and alone can impart worth
to external gifts or acquirements." — St. Ignatius.

As the children of this world who are influenced in
their actions by carnal wisdom are continually aiming
at what is precious and valuable in the sight of men,
so the children of light who are animated by that
wisdom which is spiritual and divine aim at the
practice and acquisition of what is precious and
estimable in the sight of God — real and solid virtues.
By which we understand : —

I. Those virtues which are internal, embellishing
the heart, and are not merely external, presenting a
beautiful appearance attracting the admiration of
men. For as in the natural and physical order of
things a shadow or phantom is not looked upon as
a solid or substantial body, because it has only the
appearance of a body and possesses no substance,
so those virtues which are merely external and seen
by men but do not adhere to the soul, are simply
phantoms of no intrinsic worth. Such was the virtue
of the pharisees : they were remarkable for acts ot
piety and the strict observance of the law ; but all this

* I Cor. xii. 31.

SIMPLICITY AND PRUDENCE. 1 07

was merely external show, done to gain the applause
of men. They therefore reaped no merit from their
alms-deeds, their fastings and prayers, but, on the
contrary, incurred the severest displeasure of our Divine
Redeemer who continually upbraided them for their
hypocrisy, and compared them to whited sepulchres-
beautiful indeed in their external appearance but
full of corruption within.

II. Those are solid virtues which are deeply rooted
in the heart. We say that a tree, which has no root
and is easily moved in every direction by the least
blast of wind, is wanting in firmness ; but, on the
contrary, a tree which is deeply rooted in the earth
and resists the rudest storms is looked upon as posses
sing great firmness and strength. So it is with virtues.
Those which are not well rooted in the heart possess
no solidity, but are like the reed which is bent hither
and thither and is quickly broken ; but those which are
deeply rooted in the heart possess great solidity, and
are like the vigorous oak which stands firm against
the most violent storms. Our Saviour, speaking of
St. John the Baptist, asked the people what they went
out into the desert to see — a reed shaken by the wind ?
or one clothed in soft garments r that is, one not
deeply rooted in virtue, one who makes merely a
show of sanctity, without having its substance. No,
He says ; you went out to see a true and perfect
servant of God, one endowed with deep and solid
virtue.

ill. Those are truly solid virtues which strike
directly at the root of our passions and which tend to
subdue self-love, that great source of most of our sins.
Cf this description is the virtue of humility, which

108 THE SCIENCE OF THE SAINTS.

directly tends to bring down the pride of our haughty
nature.

IV. Those also are truly solid virtues which make
us resemble most nearly our crucified Redeemer, the
great model shown to us on the Mount by our
Heavenly Father, and which we are to copy. Hence
we should study this our great model, and strive to
acquire those virtues which shone so conspicuously in
His life, passion and death.

Lastly. Those are real solid virtues which enable
us to fulfil more perfectly the duties of our state of
life.

"In the practice of virtue/' says St. Francis of
Sales, " we should ever prefer that which is most
in accordance with our duty, to that which is agree
able to our inclinations. When St. Paula, following
her inclinations, practised austere mortifications for
the sake of enjoying spiritual consolations — whilst her
duty was to obey her superiors — St. Jerome censured
her for adhering to her austerities in opposition to the
advice of her bishop. Thus again we read in the
Acts, that the apostles, being commissioned to preach
the Gospel and to impart to souls the bread of life,
judged that it would be wrong in them to forego such
duties in order to devote themselves to the care of the
poor, although the care of the poor is in itself an excel
lent virtue. The virtues of a prelate, of a prince, of a
soldier, are all different one from the other ; and those
of the married state are different from those of widow
hood. For, though all ought to possess all the
virtues in general, they are not required to practise
them in an equal degree, but each person must
practise especially such virtues only as are most

SIMPLICITY AND PRUDENCE. 1 09

suitable to the state of life to which he has himself
been called.

" Of the virtues which belong not to our calling we
ought to prefer those which are most excellent, and
not such as are most shining and brilliant."

St. John, bishop of Alexandria, had a vision of a
young virgin clad in royal attire and crowned with an
olive branch, who said to him : " I am the king's eldest
daughter ; if thou wilt make me thy friend, I will
conduct thee into his presence." From which the
saint understood that God recommended to him mercy
to the poor. Accordingly he devoted himself ever
after so absolutely to the practice of this virtue that
he obtained in consequence the title of the almoner.
St. Louis, king of France, visited the hospitals and
served the sick with as much care and assiduity as if
duty obliged him to these offices. St. Francis above
all things loved poverty which he called his queen ;
and St. Dominic in like manner made preaching his
mission, from which the religious of his order are
called preachers. St. Gregory the Great took delight in
entertaining pilgrims afterthe example of the patriarch
Abraham ; and, like him, received the King of Glory
under the guise of a pilgrim. Tobias devoted himself
to the burial of the dead. St. Elizabeth of Hungary,
great princess as she was, delighted in nothing so
much as self abjection. St. Catherine of Genoa after
she became a widow devoted herself especially to the
service of hospitals.

In this the saints imitate embroiderers, who work
upon a certain ground in great varieties silk, silver,
and gold, so as to produce all kinds of flowers ; for
these pious souls make choice of some particular

I 10 THE SCIENCE OF THE SAINTS.

virtue as a ground for the spiritual embroidery of all
the other virtues, and on this they regulate, unite, and
embody all their actions and affections ; thus, each
one produces a robe, which, in the sight of God,
resembles that of the spouse described by holy David,
of cloth of gold, surrounded with variety.*

THIRTIETH DAY.

" My son, do thou nothing without counsel, and thou shalt
not repent when thou hast done."f — Tht Wise IMan.

" Counsel from a prudent and benevolent man is a benefit of
great moment, for by this a man supplies the defect of his
own prudence." — St. Basil.

THIS saint shows the great advantages which accrue
from the counsel of wise and prudent men, by the ex
ample of Moses. For this great leader of God's chosen
people, although deeply versed in the wisdom of the
Egyptians and favoured with a familiar intercourse
with God, yet heeded and listened to the counsel of
Jethro, who showed him the expediency of appointing
judges and tribunes for the purpose of hearing the
causes of the people.

St. Gregory in his Dialogues relates to this pur
pose a striking fact concerning a deacon called
Paschasius, who was a man endowed with extraordi-

* Ps. xliv. 10. t Ecclus. xxxii. 24.

SIMPLICITY AND PRUDENCE. I I i

nary virtue. " I have been told,3' says the holy pope,
u that Paschasius, deacon of this Apostolic See, whose
very valuable books on the Holy Ghost still exist with
us, was a man of admirable sanctity, distinguished
especially for his alms-giving, a helper of the poor
and a contemner of himself. This holy deacon
appeared to Germanus, bishop of Capua, asking
suffrages for his soul, saying that he was in a state
of purgation because he had been obstinate in his
own opinion in the election of the Pope Simachus,
against the common opinion of the other electors, and
had striven that another person called Lawrence
should be raised to the pontificate."

Amongst the various reasons alleged by the mas
ters of a spiritual life to show the importance of
taking counsel of another in order to act wisely and
prudently, one is, our own natural corruption, which
accompanies us from the cradle to the tomb. For,
however effectually a person may have purified his soul
from the infection of his passions, he always retains
at the bottom of his heart an inclination to gratify
his self-love and to indulge his sensuality. Such
being the case, it follows that even spiritual men as
long as they live in this corruptible body which
weighs down the soul, in judging on their own affairs
are always in some danger of choosing what is more
pleasing and gratifying to nature than what is most
honest and just. But such is not the case when a
person has to form an opinion respecting other
people's concerns. In this case there is less danger
of his been influenced by self-love, and consequently
he is better qualified to judge with righteousness, that
is, according to the strict rules of justice and truth.

112 THE SCIENCE OF THE SAINTS.

We read of Blessed Sebastian Valfre that
although very learned and holy he would proceed
with the greatest caution and consideration in every
duty, so that he never either went to the court, or
mounted the pulpit, or seated himself in the confes
sional, or received a novice without first recommen
ding himself to God, the Father of Lights, and to the
most Holy Virgin Mary, the seat of wisdom ; and in
affairs of importance he did not fail to consult the
the opinions of men of virtue and knowledge. When
counsel was asked of him, he never answered with
precipitation, but took time for consideration and offered
up his usual fervent prayers; then he made a minute
examination of the thing in question, maturely deli
berating on the evidences of truth and error, and also
determining the bounds of what was lawful and
becoming.

POVERTY AND CHASTITY. i 1 3

MAY.

POVERTY AND CHASTITY.

" Blessed are the poor in spirit, for theirs is the kingdom of heaven. .
Blessed are the clean of heart for they shall see God." — Si. Matt. v. 5,

FIRST DAY.

"No one can serve two masters, for either he will hate
the one and love the other, or he will sustain the one
and despise the other. You cannot serve God and
Mammon."* — Our Blessed Saviour,

" The love of worldly possessions is a sort of bird-lime which
entangles the soul and prevents it from flying to God."
— St. Austin.

ALL Christians are obliged to keep their hearts
detached from earthly possessions. This is an
obligation incumbent upon every one who desires to
save his soul. Our Divine Redeemer, speaking to all
Christians in general, says, in the most solemn
manner, Than shall love the Lord thy God with thy whole
Jiearf, witJi thy whole soul, and with all thy mind.^ But
how is it possible that we can comply with this
precept of our Divine Master if we do not keep our
hearts detached from riches r " He who loves worldly
objects," says St. Austin, uhe who fixes his affections

* St. Matt. vi. 24. f Ibid. xxii. 37.

I VOL. II.

114 THE SCIENCE OF THE SAINTS.

upon the goods of this life is earthly-minded, and,
conseqently, cannot be animated with divine love, for
God detests a divided heart." Again, our Blessed
Redeemer says in another place that " unless
we renounce all that we possess, we cannot be His
disciples." Now, it is evident that all persons must
become disciples of Christ, if they would be numbered
with the elect — if they would secure the salvation of
their immortal souls ; and yet He who is wisdom
itself and can neither deceive nor be deceived declares
that He will acknowledge as His true followers
only those who renounce all that they possess ; that
is, those who keep their affections detached from
earthly possessions, who fix their hearts upon God as
their only treasure, and value earthly goods only inas
much as they enable them to serve Him with greater
ease and perfection. Hence the great St. Paul writing
to the early Christians calls upon them to use this
world as though they used it not, and to possess riches
as though they possessed them not,* that is, ever to
keep their hearts and affections detached from them
and to value them only as means for loving and serv
ing God and working out their salvation.

This truth which the Gospel's light has rendered so
conspicuous was not altogether unknown to the ancient
philosophers ; for we read that the wisest of them,
those most known for their love of wisdom and natural
honesty, looked contemptuously upon riches, and even
abandoned them in order to apply more freely to
the study of philosophy and to the practice of
virtues. Thus we read that Crates before going to
Athens to study philosophy sold all he possessed, and

* i Cor. vii. 30, 31.

POVERTY AND CHASTITY. 115

then, having collected his money together, threw
it into the sea that so he might be no longer entan
gled and disturbed by the thought of his worldly
goods, nor drawn aside from the pursuit of wisdom
by the love of riches. It is also related that when
Alexander the Great sent a very rich present to Pho-
cian, the Athenian asked why Alexander had sent him
so splendid a gift ; and upon being told that it
was because the king looked upon him as the most
virtuous man in Athens, Phocian replied : " If he
wishes me then to preserve my virtue, let him keep his
riches : " and forthwith sent back the present to
Alexander.

St. Austin mentions three examples from among
the ancient Romans which express a similar con
tempt of riches. The first is that of Lucius Valerius,
who was invested with the high dignity of consul and
yet was so great a lover of poverty as not to leave
sufficient money at his death to pay the expenses of
his funeral, so that he was buried at the public cost.
The second is that of Cincinnatus, who was more than
once called to the supreme office of dictator, was one
of the most celebrated generals of the Roman state,
and rescued his country on several occasions from the
most imminent dangers. This great man was so poor
as to possess but one field ; and, as soon as he had
defeated the enemies of his country and restored
peace to the empire, he returned to the humble
occupation of tilling his little farm, showing the
utmost contempt of riches and worldly possessions.
The third example cited is that of Fabricius, who
refused the most magnificent offers of wealth and
honour made to him by the king of Epirus, fearing

Il6 THE SCIENCE OF THE SAINTS.

lest the possession of riches should turn him aside
from his pursuit of virtue.

But what the ancient sages who flourished amongst
the Pagan nations before the coming of Christ did
in the practice of poverty is as nothing when com
pared to what has been done by the followers of
Christ from the establishment of the Gospel to the
present time. The apostles whom Christ chose to
the sublime office of preaching His Gospel to all
nations and of establishing His Church amongst them,
answered His call to the apostleship by leaving all
things to follow their Divine Master. Instructed by
their example, the first Christians of Jerusalem evinced
the greatest detachment from worldly riches. All
things were in common amongst them, For, as many
as were owners of land or houses •, sold them, and brought
the price of the things sold, and laid it down at the feet
of the apostles ; and distribution was made to every one
according as he had need*

This example of holy poverty which flourished
amongst the first Christians was followed also, in a
special manner, by the successors of the apostles and
other pastors and ministers of the Church : for in the
primitive times there was no distinction of ecclesi
astical poverty. The bishop, with his clergy, had
one common fund, the care and administration of
which was committed to some faithful and trusty
person by the bishop, and not only were he and
his clergy maintained from it but provision was also
made for the churches and the poor. It was whilst
this holy spirit of poverty continued in its first fervour
and purity that the Church generally possessed the
* Actsiv. 34, 35.

POVERTY AND CHASTITY. I 1 7

greatest lights of holiness and sanctity ; and the
highest models of charity and zeal for God's honour
and glory flourished on every side.

When in the course of time a division was made in
this property — one part being set aside for the bishop,
another for his priests, a third for the expenses of the
church, and a fourth for the support and relief of the
poor — it was noted as some little breach of that spirit
of fervour which marked the first ages, though the
clergy still observed holy poverty and lived in common,
the bishop providing for the needs of each from the
general fund.

But gradually, as the spirit of fervour grew cold
and piety became less ardent, men began to love the
comforts and conveniences of life and could no
longer bear the practice of perfect poverty. Hence,
by degrees special divisions were made of the common
property, and particular livings or provisions appoin
ted for the clergy according to their various offices.
From this time, however, we find not so many bright
examples of sanctity and holiness, nor so many
luminaries of holy charity; and if we behold some
who resemble the glorious saints of the primitive
Church, they are such as have endeavoured to walk
in the footsteps of those apostolic men, and have
imitated them in their love of holy poverty, contempt
of worldly riches and earthly comforts ; men who have,
in fine, embraced a life of self-denial and holy poverty.
Such were St. Francis of Assisi, St. Dominic, St.
Ignatius, St. Philip Neri, St. Alphonsus Liguori, and
many others.

Il8 THE SCIENCE OF THE SAINTS.

SECOND DAY.

" Woe to you rich, for you have your consolation." * "Amen
I say to you, that a rich man shall hardly enter into the
kingdom of Heaven." f — Our Blessed Saviour.

"Seldom, indeed, is it that they who possess riches attain to
eternal rest, for Truth expressly says : ' Hardly shall they
who have riches enter into the kingdom of Heaven.' " — St.
Gregory.

OUR Blessed Lord in giving us the history of Dives
and Lazarus says that the former who was very rich
was at the moment of death buried in hell ; while the
latter who was very poor was carried into Abraham's
bosom. Yet, if we examine the sacred text, we find
that there is nothing said of Dives being a very wick
ed man, of his having committ ed very grievous sins ;
it is only said that he feasted sumptuously every day
and showed no compassion to the poor. Nevertheless
he was condemned to eternal torments at the moment
of his death ; which proves that to live amidst the
riches and luxuries of life is a path beset with peril
and leading to eternal misery. Blessed is the man,
says the Holy Ghost, who has not gone after gold, nor
put his trust in money nor in riches. Who is he, and we
will praise him ? for he hath done wonderful things in
his life: % which words show how difficult it is to live
in the midst of abundance, to enjoy the riches of this
world and not be entangled by them nor fix the heart's

*St. Luke vi. 24 f St. Matt. xix. 24. J Ecclus. xxxi. 8, 9.

POVERTY AND CHASTITY. 119

affections on them. When our Blessed Redeemer
had uttered those fearful words ; // is easier for a
camel to pass through the eye of a needle than for a rich
man to enter into the kingdom of heaven. His disciples
were filled with amazement, and asked Him, Who,
then, can be saved'? To whom He answered : With
men this is impossible, but with God all things are
possible;* thereby intimating to us that the salvation
of the rich — of those who abound in earthly goods is
to be attributed to an extraordinary grace, is a pecu
liar exhibition of divine mercy. The angelic Doctor,
St. Thomas, treating on this subject shows that riches
in the present state of our degraded nature are apt to
oppose three great obstacles to the perfection of divine
love.

The first of these is trouble and anxiety of mind which
the possession of wealth generally brings with it.
Thus St. Gregory calls riches " thorns" which wound
the mind of man and choke the good seed of virtue in
his heart; according to the explanation which Christ
gave of the parable of the seed, where, having
described one part as falling among thorns, so that
when it grew up it was choked by them and produced
no fruit, He said that by the thorns were to be under
stood the solicitudes of the world and the deceitfulness
of riches, which prevent the word of God from produc
ing fruit in the soul, f St. Bernard also speaking of
this anxiety which riches cause, says that it arises
from three sources : first, from the solicitude which
rich men have to preserve the treasures which they
possess and to secure them from danger, since they
are continually tormented with troublesome fears of

* St. Matt. xix. 24—26. t Ibid. xiii. 9.

120 THE SCIENCE OF THE SAINTS.

losing them : secondly, because they are not satisfied
with what they possess, but are ever anxious to
increase their stores, to add to their wealth, to multiply
their possessions ; for as the Holy Scripture says,
through anxiety for increase, the men of riches are
never contented : * and thirdly, because rich men are
often troubled by losses which they meet with, and are
disturbed by the privation of some little of what they
have acquired with so much pains. Thus, riches, far
from being a source of true enjoyment or of solid
peace of mind, make men on the contrary a prey to
the greatest anxiety, which is always an obstacle to
the perfection of divine love. This truth we may
learn from daily observation. If we raise our eyes,
we see hundreds and thousands of busy souls full of
anxious thoughts how to increase their possessions,
men who give themselves no rest, spare no pains,
shrink from no labour in order to succeed in their
various worldly speculations, and whose minds are
ever torn with anxious cares, which prevent them from
enjoying the blessing of that peace which our Divine
Saviour has left as a most precious inheritance to His
disciples.

The second obstacle which temporal possessions,
according to St. Thomas, oppose to perfection is the
disorder which they generally produce in the affections.
It is true that it is possible to be possessed of worldly
wealth and yet not be attached to it ; it is possible to
live in the midst of abundance, in the possession of
great riches, and yet to keep the heart detached from
them ; but it is very difficult, and requires a virtue
which few possess. This arises from our natural

* Ecclus. xiv. 9.

POVERTY AND CHASTITY. I 2 I

corruption and the tendency we have to fix our affec
tions on sensible objects and the gratification of our
sensual appetites. In themselves riches are not evil
but a temporal blessing; and if we were still in the
state of original innocence, they would help us to
practise virtue ; they would lead us to glorify God
the giver of every best gift ; they would be so many
incentives urging us to the love of our Creator ;
in short, we should have no difficulty in raising
ourselves by means of them to a more intimate union
with God. But with all our powers and faculties
wounded, our will corrupted and violently bent on
earthly and sensual objects, unless we are most
watchful, unless we keep a constant guard over
ourselves, these earthly goods easily become a source
of temptation and draw our affections to themselves
instead of leading us to God ; they gradually induce
us to fix our hearts upon them as an end, instead of
conducting us to God. This is, alas! but too fre
quently the case not only in those who lead a worldly
life, but even in those who outwardly attend to their
religious duties ; for were we to examine into their
interior dispositions we should often find some crimi
nal attachment to the goods of this life. This is
shown in the example which Holy Scripture gives
us of the young man who came to our Saviour
asking what he should do to possess eternal life ; for
when our Lord told him to keep /he Commandments,
he answered, These I have kept from my youth;
thereby showing that he was exact in performing
all his religious duties. Yet, when our Lord further
said, If thou wilt be perfect, go, sell what thou hast
and give it to the poor. . . he went away

122 THE SCIENCE OF THE SAINTS.

And why sorrowful ? Because he had great possessions
which he could not bring himself to abandon for
the love of God.* We do not find any further men
tion made of him in Scripture, and the holy Fathers
seem to doubt very much of his salvation. This
example shows how difficult it is to enjoy the riches
of this world, and keep our hearts detached from
them. Indeed, if we look around at the men of the
world, at the rich ones of this earth, how few shall
we find who keep their affections detached from their
possessions ; how few shall we find who use this
world as though they used it not, who possess as
though they possessed not.

The third reason given by St. Thomas why riches
are impediments to perfection is that they easily
generate a spirit of pride. Riches do not make a man
virtuous, do not make him more pleasing to God,
and therefore are no just cause for glory; our glory
ought to be in that which gives some virtuous quality
to man, in that which makes us better in the sight

o

of God, in that which acquires for us some merit
for eternity. Nevertheless, it is a fact supported
by daily experience that riches, which of themselves
bestow no right to glory, on account of the corruption
of our fallen nature tend to foment our self-love and
to swell our pride. There are too many who, as
Holy David says, glory in the multitude of their
riches^ and for that reason look upon themselves
as privileged beings raised above their fellow men
and alone worthy to fill all high stations, to enjoy
all dignities, who resent the least injury offered to
them, and look down with contempt upon the poor,

* St. Matt. xix. 16—22. f Ps. xlviii. 7.

POVERTY AND CHASTITY. 123

not hesitating even to oppress and despise them.
It is for this reason that the saints, far from judging
with the children of this world, looked upon riches
with a sort of dread, and strove with great diligence
to love holy poverty and to infuse the same love
into others.

The contempt which St. Vincent of Paul evinced
for the goods of this earth was so great that he may
be said to have surpassed all the ecclesiastics of his
age. His dress was as common as it well could be.
His food corresponded to his clothing, and the only
distinction between himself and his companions was
his more austere penance. As to his lodging it was
of the poorest sort. A chamber without fire-place,
a pallet without curtains or mattress, two straw-
bottomed chairs and a wooden crucifix constituted
all his furniture. u I acknowledge," said the first
physician of the king in his depositions, " that I was
completely astonished when I saw a man of such
merit and reputation lodged so miserably, and having
only such furniture as he could not absolutely dis
pense with." This saint was used to say when
speaking to the members of his congregation : " A
man who has the true spirit of poverty fears nothing,
can do everything, goes anywhere. He thinks
himself happy in following the example of the
Saviour, who began in a manger, and finished on a
cross."

St. Philip, on discovering that one of his penitents
had got together a little property with some eagerness,
said to him : "My son, before you possessed this
property you had to my mind the face of an angel,
and I took pleasure in looking at you ; but now your

124 THE SCIENCE OF THE SAINTS.

countenance is changed ; you have lost your merry
looks and are downcast, so look to yourself."

He one day asked Egidio Calvelli, a brother of the
congregation, if he would like to have some money.
Egidio answered : " Father, I have no desire for any
such thing." Upon which Philip rejoined : " If that
be so, I vote we go to Paradise, and I will conduct
you there myself on condition that you never allow a
desire of riches to rest in your mind." He was con
tinually putting his penitents in mind of the same
lesson, and had almost always in his mouth his
favourite maxim that all the love we have for
creatures is so much taken from God.

When the princess of Piedmont signified to St.
Francis of Sales her intention of allowing him a hand
some pension for his office of royal almoner, the holy
bishop replied, " I feel myself happy in my poverty ;
I fear riches ; they have ruined thousands and they
might prove fatal to me."

POVERTY AND CHASTITY. 125

THIRD DAY.

" If riches be desired in life, what is richer than Wisdom,
which maketh all things t"*—The Wist Man.

" They that will become rich fall into temptation and into
the snare of the devil, and into many unprofitable and
hurtful desires which drown men in destruction and
perdition. For the desire of money is the root of all
evils, which some coveting have erred from the faith, and
have entangled themselves in many sorrows. But thou,
O man of God, fly these things, and pursue justice, godli
ness, faith, charity, patience, mildness. Fight the good
fight of faith ; lay hold on eternal life."f— The Apostle St.
Paul.

THERE is, perhaps, no vice which is more apt to conceal
itself from man's observation than that of longing after
riches. " No one will acknowledge himself to be avari
cious," says St. Francis of Sales; " all disavow
such baseness and degeneracy. Hence they excuse
themselves on the plea of being burdened with
children, of being under the necessity of firmly
establishing themselves in the world, and the like.
They have never too much ; there is always some
necessity or other for acquiring more. Even the
most avaricious not only deny that they are
avaricious but think so in their consciences. Avarice
is a malignant fever, which renders its victim more
and more insensible as its burning and raging power
increases. As the fire from Heaven which Moses

* Wis. vii;. 5. t i Tim. vi. 9 — 12.

126 THE SCIENCE OF THE SAINTS.

beheld in the bush burned within it but did not
consume it, so when the profane fire of avarice burns
within the avaricious man he is not conscious of its
intense heat ; but, though on fire, he boasts of the
most agreeable coolness and considers his insatiable
drought as a pleasing and natural thirst.

"If you ardently, constantly and anxiously
desire riches which you have not, although you may
say that you do not desire to acquire them unjustly,
you are really avaricious, in the same manner as the
man who ardently, constantly and anxiously desires
to drink, although he asks for nothing but water, is
evidently in a high state of fever."

Those again who set their heart upon what they
already possess, are, as the same saint remarks,
parched with this fever. '"If," he says, "you are
strongly attached to the goods which you possess, if
you are over- anxious about them, if your heart is
wedded to them and your thoughts ever upon them,
if you have a lively and restless fear of losing them,
believe me you are still in a kind of fever, as those
who are parched with fever drink the water which is
at hand with a certain avidity and intense gratifica
tion neither natural nor common to persons in health.
It is not possible to take great delight in an object
without having a strong affection for it. If on occa
sion of any loss of goods, you become sad, afflicted,
and dejected, be assured that you have a strong affec
tion for them ; for nothing so manifestly discovers our
affection for them as our affliction for the loss of them.
Do not, therefore, allow yourself fully and expressly
to desire what you do not possess ; and do not
bury your heart in what you do possess, nor grieve

POVERTY AND CHASTITY. 127

immoderately when it is taken from you. Then will
you have reason to believe that though rich in effect,
you are not rich in affection but poor in spirit, and
consequently blessed, for yours is the kingdom of
Heaven/'

O how lamentable is the condition of those Chris
tians who allow their thoughts and desires to be
constantly bent upon the perishable goods of this
world ! Let them hear the words of wisdom : What
hath pride profited us, and what: advantage hath the boast
ing of riches brought us? All these things are passed
away like a shadow.*

What will become, in a while, of all worldly riches,
when the earth and all that is in it shall be on fire ?
The day of the Lord shall come, says the Apostle St.
Peter, as a thief, in which the heavens shall pass away
with great violence, and the elements shall be melted with
heat; and the earth, and the works which are in it, shall
be burnt up. Seeing, then, that all these things are to be
dissolved, what manner of people ought you to be in holy
conversation and godliness ; looking for and hastening unto
the coming of the day of the Lord, by which the heavens,
being on fire, shall be dissolved, and the elements shall
melt with the burning heat 7 But we look for new heavens
and a new earth, according to His promises, in which
justice dwelleth. Wherefore, dearly beloved, seeing that
you look for these things, be diligent, that ye may be
found undefiled and unspotted to Him in peace, f

Woe to them that, instead of laying up treasures
in Heaven which last for ever, seek only to lay up
treasures on earth where the rust and moth consume
and where thieves break through and steal. For

* Wis. v. 8, 0. f 2 St. Peter iii. 10—14.

128 THE SCIENCE OF THE SAINTS.

what will be the end of all their toils and cares but
bitter sorrow and anguish of heart ? Go to now, ye
rich men, says the Apostle St. James, weep and howl
in your miseries, which shall come upon you. Your
riches are corrupted and your garments are moth eaten.
Your gold and silver are cankered, and the rust of them
shall be for a testimony against you, and shall eat your
flesh like fire. You have stored -up to yourselves wrath
against the last days. Behold the hire of the labourers
who have reaped down your fields, which by fratid has
been kept back by you, crieth ; and the cry of them hath
entered into the ears 'of the Lord of Sabaoth. You have
feasted upon the earth; and in riotousness you have
nourished your hearts in the day of slaughter *

But the evil which those unhappy Christians who
are ever anxiously and constantly aiming and longing-
after riches experience is not all confined to the next
life ; it begins to affect them here, for the goods of
this earth, instead of satiating their desires, only
stimulate more and more their hunger and thirst, and
increase the pain and anxiety of their hearts. Witness
Solomon who thus speaks of himself: 1 made me great
works; I built me houses, and planted vineyards; 1
made gardens and orchards ; and set them with trees of
all kinds ; and I made me ponds of water, to water
therewith the wood of the young trees ; I got me men-
servants and maid-servants, and had a great family ;
and herds of oxen and great flocks of sheep, above all
that were before me in Jerusalem. I heaped together
for myself silver and gold and the wealth of kings and
provinces; I made me singing-men and singing-women,
and the delights of the sons of men, cups and vessels to serve

* St. James v. 1—5.

POVERTY AND CHASTITY. I2q

to pour out wine ; and I surpassed in riches all that were
be/or erne in Jerusalem; my wisdom also remained with me,
and whatsoever my eyes desired I refused them not; and
1 withheld not my heart from enjoying every pleasure
and delighting itself in the things which I had pre
pared; and I esteemed this my portion, to make use
of my own labour. And when I turned myself to all
the works which my hands had wrought, and to the
labours wherein I had laboured in vain, I saw in all
things vanity and vexation of mind, and that nothin*
was lasting under the sun.*

Wherefore the Apostle St. Paul, enlightened from
above to see the vanity and deceitfulness of worldly
riches, thus writes to his disciple Timothy : Charge
the rich of this world not to be high-minded, nor to
trust in the uncertainty of riches, but in the living God
(who giveth us abundantly all things to enjoy), to do
good, to be rich in good works, to give easily, to com
municate to others, to lay up in store for themselves a
good foundation against the time to come that they may
lay hold on the true life.^

* Eccles. ii, 4— ii. f , Tim- vj I;_I9.

VOL. II.

130 THE SCIENCE OF THE SAINTS.

FOURTH DAY.

"If riches abound, set not thy heart upon them."* — Holy
David.

"Which of you, having a mind to build a tower, doth not
first sit down and reckon the charges that are necessary,
whether he have wherewithal to finish it ; lest, after he
hath laid the foundation, and is not able to finish it, all
that see it begin to mock him, saying: 'This man began
to build, and was not able to finish.' Or what king, about
to make war against another king, doth not first sit down
and think whether he be able, with ten thousand, to meet
him that, with twenty thousand, cometh against him ? Or
else, whilst the other is yet afar off, sending an embassy,
he desireth conditions of peace. So, likewise, every one
of you that doth not renounce all that he possesseth can
not be My disciple." f — Our Blessed Saviour.

BY these two comparisons our Saviour gives us to
understand that as money is necessary to maintain
a war or to carry on a building, so to be poor in spirit,
to be detached from earthly possessions, is necessary
to carry on a war against the enemies of our salvation,
and to raise up the spiritual building of Christian
perfection. St. Austin explaining this passage says
that the tower signifies the perfection of a Christian
life, and the capital required for building imports a
total renunciation of our goods, which makes us be in
a better state for serving God, and have less reason
to fear the devil, for hereby his points of attack are

* Ps. Ixi. ir. f St. Luke xiv. 28, 33.

POVERTY AND CHASTITY. 131

reduced in number, and he has scarcely anything left
to lay hold of.

Deeply impressed with this truth, St. Benedict
Joseph Labre from his tender years lived totally dis
engaged from all affection to earthly things and
attached to God alone. From the time he undertook
the very rigid manner of life with which God inspired
him, he never gave a thought to his country, connec
tions, or friends; forgotten by them, he went like St.
Alexis poor, ragged, and a pilgrim, wherever the hand
of Omnipotence guided him, trampling, in effect as
well as in affection, on everything flattering and
brilliant in the world. Despising the world, he lived
most happily among his rags, miseries, and suffer
ings; and he judged with St. Paul that everything
the world holds in the greatest esteem is deserving
only to be trampled on as dung when it would with
draw us from God. Never did a miser love his riches
as he loved his poverty ; hence arose his generous
refusal of everything which the compassion of others
offered him, his negligence about procuring alms, and
his ready distribution of them to others. In some
towns through which he passed in his pilgrimages,
people seeing his poor and ragged clothes offered him
shoes, stockings, shirts, and many other things. This
happened often in Rome where the spirit of charity
flourished wonderfully ; but he in an affable manner
refused everything, showing his sense of the favours by
saying modestly and cheerfully that "he had no
wants; what he had on was sufficient for him; let it
be given to the needy." To others he said: "The
poor should not be well clothed ; this is too good for
a poor man ; the poor should live by alms." Some

132 THE SCIENCE OF THE SAINTS.

with holy importunity even obliged him to accept
something, on which occasions he yielded so as not to
afflict them, but afterwards gave it away; or, if he used
it, so arranged it as to make it truly a poor man's gar
ment. A good lady in Rome seeing him pass one
day with his head uncovered in very severe weather
when a quantity of snow had fallen, and observing
how benumbed he was with cold and ill-protected
by his rags, offered him a little woollen cap.
Benedict at first refused it, but, when entreated,
accepted the charity; shortly after, however, the
lady chanced to see him bareheaded as before, and
his cap on the head of another poor person, by which
proof of detachment she was greatly edified. An enemy
to money, he never asked for a farthing; and if any
one spontaneously gave him more than sufficed for
his miserable daily nourishment, he distributed it
to the poor or put it in the little box for alms at
church-doors. This was noticed with admiration,
and attested to by many persons. Some said that
it was useless to give alms to Benedict for he gave
all away ; he did not want it. Once, a poor woman
who was begging amongst a crowd of devout vener
ators of the Blessed Virgin dell' Archetto, in Rome,
received to her astonishment an alms from Benedict
who was more ragged than herself; and she was so
much surprised that she could not help exclaiming
aloud with wonder, "One poor man gives alms to
other poor people ! " It not unfrequently happened
that some one by mistake gave him silver instead of
copper ; but when he perceived it he instantly pointed
out the error. The charity of a most exemplary
prelate who witnessed the great devotion and quiet

POVERTY AND CHASTITY. 133

attitude of Benedict before the most Blessed Sacra
ment, which was exposed for the forty hours' prayer
in the church of Sta. Maria in Monterone, made him
place one of his servants at the door of the church
to offer him in the name of a benefactor a monthly
pension for his necessities. Benedict thanked him,
but, saying he did not want it, he, with his accustomed
modesty proceeded on his way.

The same spirit of holy poverty shone forth most
conspicuously in the life of St. Paul of the Cross.
He was poor in his food, poor in his clothing, poor
in everything that appertained to his use. It was
not sufficient for him to depend upon his lay-brother
and to ask permission from him before taking any
thing (which poverty he practised with extraordinary
care as long as he lived, though he was always
superior and was never bound to ask such permissions),
but he always desired that his beloved poverty should
be his inseparable companion in every act of his life.
A local superior once omitted to furnish him with
a habit for the winter, though that which he had
had become very thin ; and as he was now old and
infirm, he suffered much from the cold which in
creased his pains ; yet, he would not have a new
habit even in this necessity, but contented himself
with receiving as a charity one that had been worn
by a lay-brother.

134 THE SCIENCE OF THE SAINTS.

FIFTH DAY.

" You know the grace of our Lord Jesus Christ, that being
rich, He became poor for your sakes, that through His
poverty, you might become rich."* — The Apostle St. Paul.

"Poverty was not found in heaven; it abounded on earth,
but man did not know its value. Therefore the Son of God
longed after it, and came down from heaven to choose it
Himself to make it precious to us." — St. Bernard.

IF we examine the whole course of our Saviour's life,
we find Him on all occasions shunning worldly
comforts and exhibiting the most perfect model of
poverty and contempt of earthly goods. His entrance
into life was in the most abject poverty, for we behold
him born in a stable and lying in a manger, rejected
from the society of men and forced to seek an abode
with the beasts of the field. Again, through life,
the most perfect poverty and deprivation of all worldly
goods marked His steps. He was so poor that He
had not wherewith to pay the tribute, nay, He had not
where to lay His head, for, as He Himself declared,
The foxes have holes and the birds of the air nests, but the
Son of Man hath not where to lay Plis head:\ And as
poverty was the virtue He first practised on entering
into life, so was it also the last of which He gave
us an example in His death, for He died poor and
destitute of everything, stripped of His very garments,
as a worm, and no man ; as the reproach of men and the

* 2 Cor. viii. 9. t St. Matt. viii. 20.

POVERTY AND CHASTITY. 135

outcast of the people* O ! when we think of Bethlehem,
with its lowly stable and humble crib ; when we
behold the wisdom of God thus annihilating Himself
and lying upon a little straw in want of everything ;
when we see Him in the humble cottage of Nazareth
labouring with holy Joseph for His very bread,
unknown and unregarded by the world ; when, in fine,
we ascend Calvary, and behold Him there hanging
upon the cross, naked and destitute and stripped of all
things, how ought we not to despise and contemn with
our Redeemer what the world so much loves and extols
— its riches and conveniences — and to love with Him
to be poor and despised ! How ought we not to esteem
that as darkness which the world calls light, and to
consider that as the highest wisdom which the world
calls folly and blindness !

This bright example of the Saint of saints was
followed by all His fervent disciples and followers
in the greatest perfection, especially by the early
Christians who were full of charity and glowing piety.
In the course of time, however, this fervour and
piety which so distinguished them became colder ;
the love for holy poverty decreased ; and then it was
that Almighty God raised up in His Church Religious
Orders or societies of persons who, renouncing all
earthly goods and possessions and consecrating
themselves to His love, might hold up to the world a
living example of the piety and fervour of the first
Christians, and so excite men continually to despise
the riches and pleasures of this world and to value
those only whtch serve to unite them more closely to
their sovereign good.

* Ps. xxi. 6

136 THE SCIENCE OF THE SAINTS.

It is related in the life of St. Francis of Assisi

that when he presented the rule of his order to the

Pope for his approbation, it was strongly opposed

by some cardinals on account of the severe poverty

which he required from his religious. But the

Cardinal John of St. Paul, a man very remarkable for

his piety, rising in his defence thus addressed the

other cardinals in presence of the Pope : " If we

reject the prayer of this poor man on pretence that his

rule is novel and too austere, let us take care that we

do not reject the Gospel itself, since the rule for which

he solicits approval is in comformity with what the

Gospel teaches. To say that evangelical perfection or

the vow to practise it contains anything unreasonable

and impossible, is to blaspheme against Jesus Christ,

the author of the Gospel." The Pope, struck with this

reasoning, said to Francis : " My son, pray to Jesus

Christ that He may make known His will to us, that

so we may favour your wishes." The servant of God

retired to pray, and soon after returned and set forth

this parable :

" Most holy Father, there was a beautiful young
girl who was very poor and lived in a wilderness.
The king of the country who saw her was so charmed
with her beauty that he took her for his wife. He
lived some years with her and had children, who all
resembled their father, but had also the beauty of their
mother. He then went back to his court. The
mother brought up her children with great care,
and, after some time, said to them : < My children,
you are born of a great king ; go and find him and
tell him who you are, and he will give you all that is
befitting your birth. As to myself, I will not leave

POVERTY AND CHASTITY. 137

this desert, and I even cannot.' The children went
to the king's court, who, seeing their resemblance to
himself and that they had likewise the beauty of their
mother, received them with pleasure, and said to
them : * Yes, you are my true children and I will
support you as the children of a king, for, if I have
strangers in my pay, if I maintain my officers with
what is served at my table, how much more care
should I not have for my own children, the offspring
of so beautiful a mother r As I love the mother
extremely, I will keep the children she has borne me
at my court, and I will feed them at my table/

" This king, most holy Father," continued Francis,
" is our Lord Jesus Christ. This beautiful girl is
Poverty, which, being everywhere despised and cast
off, was found in this world as in a desert. The King
of kings descending from Heaven and coming upon
earth was so enamoured with her that he married her
in the manger. He has had numerous children by her
in the desert of this world — apostles, anchorites,
cenobites, and many others who have voluntarily
embraced poverty. This good mother sent them
to their Father with the marks of royal poverty, as
well as of her humility and obedience. This great
king received them kindly, and promising to maintain
them, said to them : ' I who cause My sun to shine
upon the just and on sinners, who give My table and
My treasures to pagans and heretics, who bestow on
them food, clothing, and many other things, how
much more willingly shall I not give you, who are
born in the poverty of My much-cherished spouse,
what is necessary !'

" It is to this celestial King, most holy Father,

138 THE SCIENCE OF THE SAINTS.

that Poverty, His spouse, sends these her children
whom you see here, and they are not of a lower
condition than those sent before them. They do not
degenerate ; they have the comeliness both of their
Father and their mother since they make profession
of the most perfect poverty. There is, therefore, no
fear of their dying of poverty for they are the children
and heirs of the immortal King, born, indeed, of
a poor mother, in the image of Jesus Christ by
the virtue of the Holy Ghost ; and they must be
brought up in the spirit of poverty in a very poor
order. If the King of Heaven promises that such as
imitate Him shall reign with Him eternally, with
how much more confidence ought we not to believe
that He will give the necessaries of this life, which
He usually gives, and with so much liberality, to
the good and to the bad ? "

Palladius relates that Melania the elder, a noble
Roman lady, on coming into Egypt and hearing of
the sanctity of St. Pambo, went to visit him in his
monastery on Mount Nitria, taking with her three
hundred pounds weight of silver which she presented
to him, desiring him to accept of some part of
the store with which God had blessed her. The holy
man was sitting at his work making mats when
she came in with St. Isidore, the administrator of
the hospital of Alexandria ; and without interrupting
his work or looking at her or her present, he con
tented himself with telling her that God would reward
her charity. Then, turning to his disciple, he said,
" Take this, and distribute it amongst the brethren
that are in Lybia and in the islands whose monas
teries are the poorest of all ; but give no part of it

POVERTY AND CHASTITY. 139

to the monasteries of Egypt because this country
is rich and abounds in all things." The lady stood
still expecting that he would give her his benediction,
or at least express his esteem for so considerable a
present by word or other sign ; but seeing that he
went on with his work without once casting so much
as an eye towards the chest of money which she had
given to him, she said to him, " Father, I do not
know whether you are aware that there are three
hundred pounds weight of silver here r" " Daughter,"
said he without once taking his eye off his work,
"He to whom you make this offering knows very
well how much it weighs without you telling Him.
If, indeed, you had given it to me you might have
had some reason to inform me of its weight ; but if
you designed it as an offering to God who did not
disdain, but even preferred, the widow's two mites
to the large offerings of the rich, do not say any
more about it." Melania herself told this to
Palladius.

140 THE SCIENCE OF THE SAINTS.

SIXTH DAY.

" If thou wilt be perfect, go and sell what thou hast and
give to the poor, and thou shalt have treasure in Heaven ;
and come, follow Me."*4 — Our Blessed Saviour.

" As riches are the instruments of all vices because they
render us capable of putting even our worst desires into
execution, so a renunciation of riches is the origin and
preserver of virtues." — St. Ambrose.

THE great St Antony was about twenty years old
when the death of his parents left him master of all
their wealth, which was considerable, with the care
of a little sister who was very young. Scarcely six
months had passed after their death when going
one day to church according to his custom, he
thought within himself how the apostles had left
all to follow our Lord, and how the primitive
Christians had sold their possessions and laid the
price at the feet of the apostles to be by them
distributed to such as were in want ; and how great
would be the reward in heaven of those who acted in a
similar manner. At his coming into the church, he
heard the Gospel read out of St. Matt, xix., where
our Saviour says to the young man that was rich : If
thou wilt be perfect, go sell what thou hast and give to
the poor, and thou shalt have treasure in heaven; and
come, follow Me. These words he took as addressed
by our Lord to himself, and particularly designed

* St. Matt. xix. 21.

POVERTY AND CHASTITY. 141

for him : and in consequence of this divine call, he
presently parted with his whole estate in lands, sold
his movables, which were of great value, and dis
tributed the price to the poor, reserving a small sum
only for the use of his sister. Some time after, when
he had heard read in the church that part of the
Gospel wherein our Lord warns His disciples not to
be careful for to-morrow,* he concluded to part with
his house also, and to distribute all that remained
to the poor. Having, therefore, recommended his
young sister to the care of some devout virgins to
be trained up in their way of life, he quitted the
world and entered upon the narrow and arduous
path of religious perfection.

St. Aloysius Gonzaga was a prince possessed of
much wealth and surrounded with comforts of all
sorts. Yet, enraptured with the beauty and excel
lence of Christian perfection, he petitioned his father
to allow him to renounce all his possessions as if
they were nothing more than filth and dirt. His
father who was a man of the world did not understand
him nor comprehend how it was possible for his
son to differ so widely from himself in his views, and
opposed himself to his design by continual delays
and resistance till the poor youth was brought almost
to the grave. But at length, Aloysius conquered all,
and turning his back upon the world threw himself
into the bosom of the religious life with more joyful
alacrity than a spouse into the arms of her beloved.
Animated by a similar love for perfection Paula and
Eustochia, noble Roman princesses, left Rome for
Bethlehem and renounced their gilded palaces for

* St. Matt. vi. 34.

142 THE SCIENCE OF THE SAINTS.

a humble cottage. Theodore and Charles the Fifth,
emperors and kings of the earth, exchanged their
splendid courts for narrow cells, the imperial purple
for humble monastic habits. Actuated by the same
spirit, many saintly religious after leaving all that
they possessed have applied themselves to practise
holy poverty in its greatest perfection.

In one of the memoranda which Blessed Leonard
wrote and always carried about with him, the follow
ing words were found: "1 desire to observe the
rules of holy poverty with all the strictness and
rigour with which St. Francis and his community
observed it, and to use every means to introduce it
in all its vigour into the convent." One who was his
confessor for many years gave testimony to his love
of poverty in the following words : " So great was
Father Leonard's love of holy poverty that if he had
not been prevented, he would have carried it to an
extreme in his dress, food, furniture, and every
thing ; and he endeavoured to infuse this spirit into
the minds of all the religious, and rejoiced whenever
he saw this virtue shine pre-eminent. He never
wore a new habit but ever one which had been used
by others and was almost worn out ; this he patched,
and rejoiced when it became torn and ragged. Once
only did he put on a new one, and that was in the
year 1746, when he was sent to give missions in the
dioceses of Bologna and Ravenna. The weather was
very cold, and as he was advanced in years the superior
of the convent of St. Bonaventura in Rome having
compassion on his infirmities sent him a new one with
an order to wear it, which in obedience he was obliged
to do, but in order to show his poverty he had it

POVERTY AND CHASTITY. 143

covered with old patches before putting it on. He ex
horted his brethren in religion with great earnestness
to observe holy poverty in their dress, telling them
that it was most unbecoming to appear vain under
a poor and humble habit ; and that as a rich and
costly dress is becoming a nobleman in the world,
so a worn and patched habit is becoming in a poor
religious and the follower of Jesus Christ."

The furniture of his room was only two boards
on which he slept, a coverlet, one chair, and a small
table for writing. During the nine years he was
superior of the convent in Florence, the only table
he had was a board nailed against the wall, and
for a seat he had nothing but the end of the board
on which he slept. Hung round the walls were
two or three pictures without frames, and the
crucifix which he wore when he gave missions;
he would not have by him even those little devo
tional things which the superiors of convents are
accustomed to have. He did not even possess
necessary articles, such as scissors, penknife, or
needles ; if he wanted any of these things, he
borrowed them of others and returned them as soon
as he had made use of them. His room contained
nothing besides the things mentioned except a little
box in which he kept his writings, his breviary, &c.,
together with a small case containing the images
of the Immaculate Conception and St. Vincent Ferrer
with which he used to bless the sick.

We read of St. Thomas of Villanova that after he
became archbishop he never lost a particle of that
simplicity and poverty which he had been accus
tomed to practise in the cloister. For several years

144 THE SCIENCE OF THE SAINTS.

he wore the same habit as in the monastery and
did not change it until it was no longer wearable.
As long as his doublet could be worn by putting
new sleeves to it he would not give it up, but
dressed himself in it shabby as it was to the very
last. He mended his stockings himself, keeping
for that purpose a needle and thread, and other neces
saries. When about to purchase a new habit, a
friend once persuaded him to let it be of a thinner
kind of stuff, so as to be light and more befitting an
archbishop. He consented thinking it would cost
less, but on finding out his mistake he begged
his friend to take it back again, saying, " Sir, you
have a right to wear this thin cloth, you are
master of your own property; but I, who am a
poor religious and have nothing that does not be
long to the poor, cannot use the stuff you have
brought for me without doing them an injury."
His friend to satisfy him took it for his own
use, and bought for the holy prelate a common
thick serge which he wore till it was so shabby
that his servants were ashamed of it, and blushed
to see him so poorly clothed ; so much were they
distressed that they agreed to petition him in a
body to leave it off. The saint acquiesced, and
caused another robe equally coarse to be made ;
nevertheless, he kept the old one with which to
mend the other when necessary. He was indeed
generally so poorly and meanly dressed that the
most humble religious would have found it hard to
imitate him without blushing. This public profession
of poverty made by the saint displeased some of
the children of the world, because they looked on

POVERTY AND CHASTITY. 145

it with the eyes of the flesh. In his cathedral, even,
there were some canons to whom it was unpleasant,
and who entreated him for the honour of the church
he governed to be better clothed, urging that his
dress was not conformable to his dignity. He
answered them in a manner both playful and ser
ious : " Gentlemen, I am much obliged to you for
the care you take of my person, but really I do not
see how my dress as a religious interferes with my
dignity as archbishop. You well know that my
authority and the duties of my charge are quite
independent of my dress, and consist rather in taking
care of the souls committed to me. But if, notwith
standing, you wish me to wear any other habit, I
will cheerfully do so, provided you prove to me that
I do nothing thereby contrary to the profession I
have made/'

One of his vicars having once found him in his
chamber mending his stockings was so surprised
that he exclaimed: "My lord, for eight or ten pence
you might get this work done without giving your
self so much trouble/' "My child, you know not
what you say," replied he, "for I find the greatest
consolation and joy in this occupation, considering
that the eight or ten pence which I save by this
trifling work will be very useful to some poor man."
Another time, as all the doors of his house were
open during the day, there entered a poor man with
the design of begging something to help him to
marry his daughter ; but having watched him from
afar mending his clothes he conceived a contempt for
him ; and thinking it was in vain to apply to him for
relief was about to return without a word, when the
L VOL. ii.

146 THE SCIENCE OF THE SAINTS.

saint who had noticed him called to him to inquire the
object of his coming, and why he was going away
without speaking to any one. " Do not be afraid,"
he said, "to tell me boldly what it is that has dis
couraged you." "My lord," replied the man, "I
have a daughter to marry, and I have nothing to
give her if your lordship does not take pity on us."
"Then," replied the saint, "you saw me mending my
clothes and were going away without making your
wishes known to me: this was not well. You must
know that the very reason for my thus working with
my own hands is that I may save all I can to give to
you, and to all those who come to me in their sorrows
as to their father." Having, therefore, according to
his usual custom informed himself of the character
and circumstances of this poor man, he assisted him
and his, as he had requested.

POVERTY AND CHASTITY. 147

SEVENTH DAY.

" Blessed are the poor in spirit for theirs is the kingdom
of Heaven."* — Our Blessed Saviour.

" Hearken, my dearest brethren, has not God chosen the
poor in this world, rich in faith, and heirs of the kingdom
which God lias promised to them that love ? " f — The
Apostle St. Jamts.

Blessed are the poor ! Ah, how different to this is the
language of the children of this world ! The Atheni
ans proposed to make laws banishing the poor from
their city, from the forum, and from their country
fields that the country might be altogether free from
animals of this kind. And not only in Athens, but
everywhere else, poverty was looked upon for four
thousand years as a dreadful evil and a sign of
malediction. And with the greater part of mankind
this still continues to be the case, for wherever the
influence of the Catholic Church has not become
dominant, the same sentiments maintain their
ground amongst men and animate their actions.

Blessed are the poor in spirit! "He is rich in
spirit," says St. Francis of Sales, "who has riches in
his spirit or his spirit in riches. He is poor in spirit
who has neither riches in his spirit nor his spirit in
his riches. There is a vast difference between hav
ing poison and being poisoned. Apothecaries have
almost all kinds of poison for their use, as circum-

* St. Matt. v. 3. f ii. 5.

148 THE SCIENCE OF THE SAINTS.

stances may require, but they are not on that account
poisoned, because they keep their poisons not in
their bodies but in their shops. In like manner, you
may possess riches without being poisoned by them,
provided you have them for use in your house or in
your purse, and not by love in your heart."

The truly poor in spirit are said to be blessed
because they are in a state wherein they desire nothing
beyond what they have, which satiety is the highest
temporal happiness ; for happiness, according to
Boetius, does not consist in the fruition of a great
many things but in the accomplishment of our desires ;
or, as St. Austin says, " He is happy who has all he
desires, and desires nothing but what he ought." The
poor in spirit have a great advantage over the rich
men of the world ; for they have all they desire because
they desire nothing but what they have and look upon
what they have not as superfluous; whereas the rich
are never satisfied and their desires are boundless : A
covetous man shall not be satisfied with money* says
Ecclesiastes. The reason is that nothing here below
can satisfy the heart of man ; possession renders it
uneasy rather than quiet. A covetous man is like one
with the dropsy, the more he drinks the more he
thirsts; and the miser's desire of having more grows
and increases with his riches. Let the wealth of
a covetous man be ever so great, his wishes are still
greater ; he daily languishes after what he has not,
and looking upon what he already has as nothing,
he is always solicitous how to get more. His trouble,
also, for what he has not exceeds the pleasure that
what he has affords ; and giving way to his insatiable

»v. 9.

POVERTY AND CHASTITY. 149

desires, he spends his days in care and his years in
anxiety, and in vain searches after what he can never
obtain.

Alexander is said to have wept when he heard the
opinion of Anaxarchus that there were many worlds ;
and when asked the cause of his tears, he said ;
" Have I not sufficient reason to weep, since there are
so many worlds and I have not as yet conquered
o:ie r " The very idea of there being something want
ing to his greatness damped the joy of all his success
in war and the pleasure of his vast extent of empire.
On the contrary, Crates, though only master of a poor
wallet and a cloak, was always merry and pleasant,
and always looked as if every day had been a festival
with him. He was richer and more content with his
poor condition than Alexander with the empire of the
world. This emperor happened once to meet Diogenes,
and seeing him very poor, thought he was in
great necessity, and therefore bade him ask what he
pleased and it should be granted him. The philo
sopher immediately replied : " Alexander, who do you
think is more in want, you or I r I have nothing but
my cloak and wallet, nor do I desire anything else ;
but you, though you are so great a prince, expose
yourself to a thousand dangers to enlarge your
dominions, and the whole world is not able to satisfy
your ambition ; be therefore assured that I am richer
and happier than you." St. Basil says that Diogenes
spoke very rationally ; for, after all, who is richer-
he who wants nothing, or he who wants many things ?
Certainly the former. Diogenes wanted nothing
because he was content with what he had ; but Alex
ander wanted because he desired many things, and

150 THE SCIENCE OF THE SAINTS.

consequently poor Diogenes was richer than Alexander
the Great.

St. Chrysostom has a comparison well adapted to
our purpose : " If a man/' he says, " is so very thirsty
that he is obliged to drink continually without being
able to quench his thirst, shall we think him abso
lutely happy because he has at the same time plenty
of water ? By no means ; for if we compare him to
another who has no thirst upon him, we should look
upon the one as suffering from a dropsy, or a burn
ing fever, and upon the other as a person in good
health. The same difference is found between those
whose thoughts are always employed in the pursuit of
riches and are never content with what they have, and
the truly poor in spirit, who, satisfied with the little
they enjoy, never seek after more. The former are in
perfect health and truly rich in their poverty, whilst
the latter are indisposed and really poor notwith
standing all their riches. This is what the Holy Ghost
would have us understand by these words of Solo
mon : One is as it were rich when he hath nothing and
another is as it were poor when lie hath great riches*

Blessed are the poor in spirit^ for theirs is the kingdom
of Heaven ! This kingdom, which belongs especially
to the poor in spirit as their own property, is in the
first place the kingdom of Christ upon earth, namely
His holy Church. It is said in Holy Scripture that
our Divine Redeemer was sent in a particular manner
to preach the Gospel to the poor, and to heal the con
trite of heart. And when St. John the Baptist sent
messengers to ask Him whether He was the Christ
or whether they were to expect another, our Blessed

* Prov. xiii. 7.

POVERTY AND CHASTITY. 151

vSaviour gave them this answer: Go and relate to
John what yon have heard and seen ; the blind see, the
lame walk, the lepers are made clean, the deaf hear, the
dead rise again, to the poor the Gospel is preached*
And in truth, if we only reflect awhile, we shall find
that the kingdom of God, i.e., His Church, belongs
especially to the poor in spirit ; for the more a
man is detached from all affection to earthly goods,
the better is he disposed to receive the blessings of
this kingdom, the more willingly does he listen to the
words of truth inviting him into the fold of Christ, the
more readily does he yield to the call of Divine
grace, the more docile is lie to the inspirations of
heaven. The rich ones of the world, on the contrary—
those who are wedded to the goods and pleasures of
this life — are insensible to the lights and graces which
are offered them, and listen with coldness, apathy and
indifference to the most solemn truths of eternity.
Hence we find that the greater part of those who, in the
early ages of the Church, embraced the faith were from
amongst the poor; so that the enemies of Christ as we
read in the Gospel of St. John, proudly objected to
those who were struck with His divine wisdom : Hath
any one of the rulers believed in Him, or of the Pharisees ?
But this multitude that knoweth not the law, arc
accursed." t

And as the inestimable blessing of entering into the
Church of Christ appertains to the poor in spirit, so it
also belongs especially to them to hold a distinguished
position in this kingdom. Such is the eminent dignity
of the poor in the Church that Bossuet declares that
already, even in this world by means of the Church,

* St. Luke vii. 22. f St. John vii. 48, 49.

152 THE SCIENCE OF THE SAINTS.

God has partly fulfilled that sentence which will here
after be fully accomplished, that the last shall be first
and the first last. In the world, the poor seem born
only to serve the rich ; whereas the rich are only ad
mitted into the Church on condition of their serving
the poor, for those that are last in the world are first
in the Church. "The Church, therefore/' says Bossuet,
" may be called the city of the poor, as it is the city of
God." To the poor was the Saviour sent, to the poor
He preached His first sermon ; it was the poor who
first entered into the Chuch, it was the poor wThom God
chose that they might be rich in faith and heirs of His
kingdom. St. Paul besought the brethren to pray for
him that the service which he was about to render to
the poor, that is, the alms with which he was charged,
might be agreeable to them.

But the blessing which the poor in spirit enjoy in
the kingdom of Christ upon earth is only a faint
shadow of that which they will enjoy in His glorious
kingdom in heaven. St. Bernard makes an excellent
remark upon those words of our Lord Jesus Christ
where He promises to the poor in spirit the kingdom
of heaven : " Our Divine Saviour/' he says, " does not
say that the kingdom of heaven shall be given to the
poor in spirit, but that it is already theirs, because,
though they do not enjoy it at present it yet belongs
to them as their own property ; they have really pur
chased it by abandoning all they had in this world.
If we give a sum of money for a jewel but leave it
for a time in the hands of the merchant, the jewel is
still certainly ours because we have bought and paid
for it, and so it is with the kingdom of heaven." The
kingdom of heaven, says our Saviour, is like to a mer-

POVERTY AND CHASTITY. 153

thant seeking good pearls, who when he had found one
pearl of great price, went and sold all that he had and
bought it* Now as this pearl belongs to the man who
bought it with his money, so the kingdom of heaven
belongs to the poor, because they have bought it by the
sale of all their goods.

" Heaven is promised," says St. Alphonsus Liguori,
4* to the other beatitudes only as a future reward.
Blessed are the meek, for they shall possess the land.
Blessed are the clean of heart, for they shall see God.
But, to the poor in spirit, the kingdom of heaven is
-assigned as a present recompense, for theirs is the
kingdom of heaven.^ This is so because to those who
are truly poor in spirit the Lord gives great helps even
in this life." Hence Cornelius a Lapide says that
44 as by God's decree the kingdom of heaven belongs
to the poor, they have truly a full right to it."

* St. Matt. xiii. 45, 46. t Ibid. v. 4, 8.

154 THE SCIENCE OF THE SAINTS.

EIGHTH DAY.

" Behold we have left all things and have followed Thee :
what, therefore, shall we have ? And Jesus said to them :
' And I say to you that you, who have followed Me, in the
regeneration when the Son of Man shall sit on the seat of
His Majesty, you also shall sit on twelve seats, judging the
twelve tribes of Israel. And every one that hath left house,
or brethren, or sisters, or father, or mother, or wife, or
children, or lands for My Name's-sake, shall receive a
hundred fold, and shall possess life everlasting." * — Our
JBlessed Saviour.

" The less we have here the more we shall enjoy in God's
kingdom, where the mansion of each is proportioned to
the love with which he shall have imitated the life of Jesus
Christ." —St. Teresa.

ST. JEROME, St. Austin, and St. Gregory commenting
on these words of St. Peter, Behold, we. have left all
things, and have followed Thee, make some excellent
and useful remarks. " What great confidence," says
St. Jerome, " does this manifest in St. Peter !
Though he had been but a fisherman, always poor,
living upon his trade, and getting his bread by the
sweat of his brow, yet with great confidence he says,.
We have left all!' "This he might very well do,"
says St. Gregory, " for we are not to consider the
things he left, but the will with which he left them ;
he left a great deal who reserved nothing for himself."
It is a great matter to quit all though the things that

* St. Matt. xix. 27—29.

POVERTY AND CHASTITY. 1.55

we leave be very inconsiderable. For how easily are
our passions chained to what we already have, and
how earnestly we search after what we have not ! It
is for this reason that St. Peter and St. Andrew left
much because they denied themselves even the desire
and the pleasure of having anything at all.

St. Austin is of the same opinion, and says that the
apostles even gloried that they had left all to follow
Christ, because upon His call they had forsaken their
nets and fishing-boats. And, in effect, he really
despises and leaves everything who quits and despises
not only those things which he possesses, but all
other things likewise to which his desires might carry
him. This is no small comfort for those who have
forsaken only a little because they had no more to
forsake. This father also observes, when speaking
of himself and of the reward he hoped for for having
renounced and left all for Jesus Christ: "Though I
have not been rich, I shall not have the less reward
for that ; for the apostles whose examples I have
followed were no richer than I ; he leaves all the
world who leaves all he has and all desires of future
possessions."

St. Jerome, explaining our Saviour's answer to St.
Peter, makes the following remark: "Observe here that
the Son of God does not merely say, Verily, I say unto
you, that yoti who have left all ; but adds, you who have
followed Me ; for, to leave all is not here the essential
part, since several heathen philosophers, as Diogenes,
Antisthenes, and others, have done this. What,
therefore, renders renunciation of earthly possessions
truly valuable and meritorious in the sight of God
is not the mere external action, but the spirit by

156 THE SCIENCE OF THE SAINTS.

which it is done, namely, the sincere desire of living
to God alone, and treading faithfully in the footsteps
of our Lord and Saviour Jesus Christ. It is to these
that our Lord promises the hundred-fold here upon
earth and life everlasting hereafter."

The same holy doctor, speaking of this hundred- fold
which Jesus Christ promises to bestow in this life
upon those who divest themselves of earthly posses
sions for His sake, says that he who shall forsake
temporal goods for the love of our Saviour shall
receive spiritual for them ; which, being compared
with others, are as a hundred in respect of an incon
siderable number. But Cassian interprets it also ot
exterior and visible goods, and says in comformity
to the words of St. Mark that Religious receive
this hundred-fold even in this life. And truly,
for religious men leave their home and family for
the love of Christ, and in place thereof God gives
them many houses, and blesses them with the society
of many friends in Christ Jesus. They forsake father
and mother, and God gives them a great many other
fathers, who love them much more tenderly, take
more care of them, and are much more solicitous for
their good than their carnal parents. They quit
their brothers in the world and God gives them
other brethren who love them more sincerely, because
their love, arising from God and having God alone
in view, is free from self-interest. But although
what is here stated by Cassian and other spiritual
writers be true, yet it must be acknowledged that
the full and perfect reward which is promised and will
be granted to those who divest themselves of earthly
possessions to follow Christ, is something much greater,

POVERTY AND CHASTITY. 157

infinitely greater, than what we can enjoy here upon
earth, for the possession of eternal life is an infinite
treasure, the possession of an infinite good which
comprehends in itself all other goods. " O happy
exchange," cries St. John Chrysostom, " where clay
is given away and gold is received. O happy traffic
in which we renounce the wretched goods of this
earth, and receive in exchange the treasures of glory
and eternal life ! "

The promise of eternal life made by Christ to those
who abandon their earthly goods to follow Him,
has most powerfully stimulated the saints to despise
from their hearts all worldly pomp, and to imitate
as closely as possible the poverty of their crucified
Saviour. Thus we read of St. Peter Claver that every
thing about his person and his mode of life breathed
poverty. His bed was but a hide or mat spread on the
floor ; his furniture consisted of his instruments of pen
ance, two rough wooden seats, a little stool for any one
who came to see him, a table on which he kept his bre
viary which served him all his life, and two volumes of
cases of conscience. As for all other books, he went to
consult them in the library whenever he needed them.
The ornaments corresponded with the furniture ;
a roughly carved crucifix between two pictures, the
one representing our Lord at the column of flaggella-
tion — the other St. Peter on his knees weeping for his
infidelity ; a wooden cross at the head of his bed and
above it a picture of St. Alphonsus Rodriguez : such
was the decoration of his room.

Anxious for all that could liken him to his Divine
Model, this holy father generally made use of what
others had rejected ; his biretta served him ten years

158 THE SCIENCE OF THE SAINTS.

and even then he would not have a new one ; his
waistcoat consisted of four pieces of coarse cloth tied
together with bits of string, and as for his cloak, it was
wonderful how it lasted so long considering the many
different purposes to which it was applied. One day
his superior obliged him to take a new cassock, but
he looked so embarrassed and even distressed that out
of very compassion the old one was restored to him.
He wrote only on the backs of letters or remnants of
paper thrown aside ; his pens corresponded with his
paper and were mended as long as they would last.
In the same spirit, he usually ate the bits of bread
collected after meals, and was delighted to eat out of the
same dish as the poor, who next to the sick had the
greatest share of his kindness. It often happened that
when he returned home fasting and exhausted with
fatigue, he found no dinner because the cook had for
gotten him. So far from complaining he always
excused the brother, saying it was entirely his own
fault in not being at home in due time. Some one,
however, moved with compassion at seeing him thus
neglected wanted to inform the superior of it. " O,
I beg you will not!" said the holy man. "Besides, what
is there to complain ofr How many others pass
not only a single morning but even days without
bread r "

Blessed Margaret Mary Alacoque practised holy
poverty with such perfection that she was never
known to be discontented with what was given
her either in dress, food or furniture, but she received
with gratitude whatever was provided for her both
in sickness and in health, regarding it as some
thing belonging to Christ ; and whenever she was

POVERTY AND CHASTITY. 159

in want of anything, she bore the privation in peace,
saying that it became the state of poverty to want
the comforts of life, and that the wish of those who
of themselves have embraced poverty through love
of Jesus Christ, is to delight in experiencing the
inconveniences and difficulties of that condition. "It
is not to be truly poor," she added, " to make a vow of
poverty and yet want for nothing."

NINTH DAY.

" It is not mere poverty which is reputed virtue." — St.
Bernard.

" Many religious glory in the name of poverty but shun the
sufferings and humiliations which are attached to it. They
glory in the name but fly from the reality.'' — Si. Vincent
Ferrer.

THE saints teach that what constitutes the excellence
and merit of holy poverty is, first, detachment of the
heart from earthly possessions ; and secondly, a relish
for those things which make poverty practically felt.
As to the first, it is clear that true Christian poverty
does not consist so much in depriving ourselves of
earthly goods, as in cutting off and destroying all
vicious affection to them. That a person may be
truly said to leave all things and to follow Christ,
it is not sufficient that he renounces externally his

160 THE SCIENCE OF THE SAINTS.

worldly goods but he must absolutely detach his
affection from them, otherwise he will only transplant
them out of the world into religion. For in this case
he will only change the affections he had for riches in
the world, to the affection for riches in religion.
Cassian mourns over the state of those religious who
allow such affections to grow in their hearts, however
trifling the object. " I am at a loss," he says, " how
to speak of that childish weakness of some religious
who, after bidding adieu to what they had in the
world, fall in love with trifles in religion and seek
their little conveniences with such solicitude that their
inclinations are more violently bent upon them than
they were before upon the riches they had in the
world. What does it signify to these men to have left
great possessions if they have not also left all irregu
lar desires towards them ? By retaining a desire and
an inclination to little things, since they cannot
aim higher at present, they discover too clearly that
they have not quite destroyed their former passions
but only changed their objects. Their care and
anxiety is still the same, yet they make little or no
account thereof, as if the object and not the disorder
in the affections were that which makes avarice a
crime. They are of opinion that we may leave great
things to fix our affections upon those that are less ;
but they are in error, for we renounce the greater in
order that we may despise smaller things with greater
ease."

" We religious," says St. Bernard, " are the most
miserable of all men if we permit things of so little
consequence to do us so much harm ; for what
blindness, or rather, what folly and madness is it to

POVERTY AND CHASTITY. l6l

set our hearts thus shamefully upon trifles after we
have renounced things far more considerable ? For,
if we have renounced all earthly possessions, all
carnal love of our parents, and voluntarily confined
ourselves within the walls of a monastery — if we have
come to religion to deny our own will and freely
submit to another's in everything, what should we not
do to preserve the merit of these good actions, and
to avoid forfeiting it by any folly or neligence r"

In the second place, the love of poverty requires a
relish for the practice of poverty, a feeling of pleasure
when any opportunity occurs of suffering the incon
veniences which poverty brings with it. Men of the
world who live in the midst of comforts must ever
keep their hearts detached from what they possess ;
but religious must go further. Besides being de
tached from earthly possessions, they must relish
those things which are attached to the profession
of holy poverty ; they must feel a pleasure when
deprived of the comforts of this world and must be
satisfied with necessaries. If we look at the lives
of the saints of God we shall find that they were all
more or less animated by this spirit, even though
placed in the highest and most honourable stations
in life. Look, for example, at that great model
of virtue St. Charles Borromeo. We see from his
life that when he was archbishop of Milan and
cardinal, he was surrounded by many attendants,
lived in a magnificent palace, and received a large
income. But, in his manner of living he was the
greatest lover of poverty and practised it in all that
regarded himself, for he made choice of one of the
poorest rooms in the palace for his private apartment

M VOL. II.

162 THE SCIENCE OF THE SAINTS.

and furnished it in the simplest and humblest manner
with that only which was necessary. His food and
clothing, too, were such as was suited to the poor.
Whilst every comfort and convenience was carefully
provided for all others in his palace, he himself lived in
the greatest poverty, thus giving us a bright example
of a true relish for holy poverty even amidst the
greatest abundance. Such must be the conduct of a
good religious; his love of holy poverty must make
him satisfied with what is merely necessary ; and
when some opportunity occurs of suffering through
holy poverty, he must rejoice since this becomes his
holy profession. If he is sometimes sent by obedience
to give missions or on some other work of charity,
and meets with every comfort and convenience in
lodging, food, &c., he is indeed allowed to make use
of them with holy discretion, but in his own interior
he ought to keep himself detached from them and long
to return to his own home and the practice of poverty.
The holy Fathers of the Desert were especially careful
to train up their subjects in the practice of this virtue,
watching every opportunity to infuse into their hearts
a sincere love of holy poverty. Thus St. Dorotheus
acted with his disciple St. Dositheus, who, following
his direction, attained to the highest degree of interior
poverty. As an instance of the means he used to train
him in the indifference which belongs to poverty it is
related that he once gave him a habit to make up for
himself, and then after he had taken a great deal of
pains with it took it from him to bestow it upon
another. Practices conformable to this are observed
at present in religious societies where the fervour of
religion and the spirit of piety reign.

POVERTY AND CHASTITY. 163

TENTH DAY.

" The Lord is become a refuge for the poor, a helper in time
of tribulation." * — Holy David.

" We, whoever we be, who come to the battle of faith have to
maintain a contest with the evil spirit ; and the evil spirit
has nothing personally his own in this world. We, there
fore, having to contend with the naked should ourselves be
naked, for if one who is clothed wrestle with one who is
naked, he is quickly thrown to the ground, since he maybe
held by his clothes. Now, every earthly possession is but a
sort of garment for the body, and he therefore who hastens
to contend with the devil should throw aside these gar
ments lest he be borne down." — St. Gregory.

WHEN persons go to war against their enemies they
leave all useless or unnecessary things at home ; they
are careful not to encumber themselves with things
that will delay them on their march or impede them in
the pursuit of their foes; they take such things only as
will aid them in securing the victory, such as will
leave them unshackled in their movements and allow
them to make vigorous and sudden attacks. The
same must we do in our warfare with our spiritual
enemies if we would gain the victory; we must fight
naked with our naked enemies, for the more perfectly
we cast aside all earthly encumbrances, the more we
detach ourselves from this wretched world and the
delights of the flesh, the more valiantly shall we fight
against our spiritual enemies, and the more certain
shall we be of victory. Thus the first Christians by

* Ps. ix. 10.

1 64 THE SCIENCE OF THE SAINTS.

divesting themselves of worldly goods rose superior to
all the persecutions of their enemies, and stood firm
under the severest trials ; nothing could shake their
constancy or separate them from their holy faith ; they
boldly resisted unto blood, and laid down their lives
for their heavenly Master.

A beautiful fact related in the Chronicles of St.
Francis of Assisi shows how much the practice of
perfect poverty enables us to resist and subdue our
enemies. "Brother Leo/' says the Chronicle, "on one
occasion whilst at prayer had a vision in which he
seemed to behold numbers of friars passing over a river.
Some of them were laden with heavy burdens and
sought to carry over on their shoulders many different
things which they had collected ; but scarcely had
they reached the middle of the torrent when they
sank overpowered by their burdens and perished in
the current. Others he saw who entered the stream
with much smaller burdens, yet they, too, though able
to advance further in the passage, miserably perished
before they could gain the opposite bank, being en
tangled and overpowered by what they attempted to
carry with them. Others, in fine, the holy man saw,
who entered the stream with nothing but their religious
habits, wholly disencumbered, and these easily and
happily reached the further shore." Brother Leo
having told the vision to St. Francis, the holy
father explained it thus : " The first, who were laden
with large heavy burdens, represent those who, having
entered religion, do not give up from their hearts
their worldly goods but remain attached to things of
the world ; they attempt to pass through the stream
of life encumbered with many cares: these quickly

POVERTY AND CHASTITY. 165

perish. The second, who attempted to pass the river
with lighter burdens, represent those who fix their
affections on many little things, who do not practise
poverty in its purity and perfection, and so are
gradually entangled in the snares of the enemy and
end likewise by losing their immortal souls. But the
third class — those who cross the stream of life de
tached from all things, and adhering strictly to holy
poverty — proceed without difficulty and easily over
come the impetuosity of the stream : these happily
reach the harbour of eternal rest, the true land of
promise."

St. Chrysostom, inquiring into the causes of the
zeal and fervour of the primitive Church and the
tepidity and remissness of Christians in his days,
agrees with St. Gregory in the reason he assigns for
it, saying that the former deprived themselves of
their goods to fight naked against the devil, but the
latter fight in their clothes ; that is, they are charged
with plenty and riches, which hinder them greatly in
the combat. A man strips when he would wrestle ;
he who wishes to swim across a river takes off his
clothes ; and he who journeys on foot walks more
easily when he has nothing to carry. Deeply im
pressed with this truth, the saints had nothing more
at heart than to detach themselves entirely from all
affection to earthly goods, and to follow their crucified
Lord in the practice of perfect poverty. St. Francis
of Sales used to visit his diocese on foot, and never
encumbered himself with luggage. He also chose the
meanest cottage for his resting-place; and after all
his fatigues was frequently reduced to the neces
sity of sleeping on straw. These inconveniences

1 66 THE SCIENCE OF THE SAINTS.

never affected him except in so far as they were felt
by his attendants — this was the only source of his
uneasiness ; for, to any comments upon the bad
accommodation which he often found or the incon
veniences which he was obliged to suffer, he answered
with a holy joy that he had never yet met with a
lodging as incommodious as the stable of Bethlehem
nor with a bed so rough as that of the cross. He also
added that the poor people who furnished him with
accommodation were not lodged commodiously, and
that the best method of inducing them to support their
poverty with patience was to partake of it with them,
and to teach them by example which is always more
powerful than words that their state does not present
those terrors which imagination might picture. Thus
the holy prelate excited himself to suffer the incon
veniences of life by the example of our Redeemer, and
the lot of a large portion of mankind whom Providence
has destined to lead a poor and laborious life. " They
are men like ourselves/' said he ; " they are Christians
called to grace and to glory ; they are our brethren
and perhaps better and more holy than we are, more
agreeable to God and destined to a greater share of
glory. Why, therefore, should we make such a differ
ence between them and ourselves ? Why should we
think ourselves degraded, and objects of compassion
because for the space of some days we experience
those hardships which they are doomed to endure for
their whole lives ?"

POVERTY AND CHASTITY. 167

ELEVENTH DAY.

" Be not afraid when a man shall be made rich, and when the
glory of his house shall be increased ; for when he shall die
he shall take nothing away, nor shall his glory descend with
him."*— Holy David.

"We brought nothing into this world, and certainly we can
carry nothing out. But having food, and wherewith to be
covered, with these we are content."-)— The Apostle St. Paul.

NOTHING is more unbecoming religious persons who
have embraced a life of mortification and penance than
to be ever seeking after worldly comforts and conve
niences, and never to be satisfied with necessaries. The
saints who were truly animated by the spirit of God
acted far differently, for they not only rejected all
superfluities but even endeavoured to be satisfied with
as little as possible in such things as nature abso
lutely requires. St. Mary Magdalen of Pazzi could
not bear to hear anything in the house found fault with,
however simple or mean it might be, whether it were
clothes, food, rooms, or anything else ; but would say,
" The meaner things are the more we should esteem
them and seek to have them, for we have made pro
fession of poverty, and everything seems precious to
the poor, who know well that rich and valuable things
do not belong to them." This rule was observed
most perfectly in her own case, she highly prizing
whatever was abject and mean, and greatly valuing
* Fs. xlviii. 17, 18. t i Tim. vi. 7, 8.

I 68 THE SCIENCE OF THE SAINTS.

the least thing given her by the community. This holy
mother desired intensely that all the nuns should
feel love for holy poverty, and especially endeavour
ed to implant it in her subjects, striving to detach
them from all things, though she was very careful in
providing them with necessaries. One of the means
she took to secure this was to examine the little
altars of the novices, and when she found anything
superfluous she took it away, saying that poverty
and superfluity were incompatible. When she saw
any one in the slightest degree attached to any
thing given her for her use, she took it away, and, if
necessary, gave her something in exchange. She felt
indescribable pleasure when a novice parted willingly
with whatever she was asked for ; but if she saw one
inclined to take pleasure in having new habits, she
caused old ones to be given her. One of her subjects
having had assigned to her a black veil which was not
to her taste, would not make it up. On seeing this
the good mother gave her so sharp a reproof as effec
tually to deliver her from the worldly fancy of veils to
her liking, and then ordered her to come at a time
specified and beg her for the love of God to give her
the oldest and most shabby veil to be found in the
noviciate. When she found any one who complained
of the food being ill-dressed, and who did not esteem
the simple and mean things of the community, she
reproved her, saying, " Remember that you profess
poverty ; and the poor when they beg are well pleased
if they can get but a scrap of bread.'*

Though the saint wished the community most ten
derly to consider the sick, yet she also wished that the
vow of poverty should shine in the food, the apart-

POVERTY AND CHASTITY. 169

ments, and everything else belonging to the sick in the
Infirmary, and that there should be a marked distinc
tion between a sick nun and a sick secular. She gave
in her illnesses a most perfect and lively example of
this virtue of poverty. She wished her daughters to
enter deeply into the nobility of holy religious poverty
to which God Himself is given in reward ; and she
sometimes said, " Then, sisters, may we truly call our
selves nuns of Santa Maria degli Angeli, when, being
fatigued and weary, we get reproofs and reproaches
instead of refreshment."

In a rapture which she had on the night of Pentecost,
1585, speaking of religious poverty, she said to Jesus,
" Blessed are they who purely follow Thee without
possessing anything transitory, seeing that for their
reward they will possess Thee who art the Treasure
of all treasures, the Wealth of all wealths, the Infinite
Wealth of Paradise ! Where shall we find the purchase
money ? what are we to give in exchange for such a
good ? O who would believe it ? Nothing, nothing is
demanded but for the love of God to possess nothing,
to desire nothing in this world, to want nothing but
God. Dominus pars hccreditatis me<z. I say more, that
we only desire God for Himself. O most rich and
excellent poverty ! The poor are they who have the
purchase-money of Paradise in their hands, for its
treasures are to be bought with perfect poverty, and
the greater the soul's poverty the more does God fill
her with His treasures by which she can purchase
Paradise. O who would not love this poverty which
obtains for us such great gifts from God r

Hearing that some careless religious, when scan
tily provided for, complained that the community

170 THE SCIENCE OF THE SAINTS.

did not give them suitable clothes and other con
veniences, she exclaimed, with tears and sighs, " O
the blindness of creatures ! O religious state, how
little art thou known ! O the misery of those, who
would cloak their own evil with that which is truly
good ! This is the ruin of many souls ! These
deluded ones think to find merit in their works, and
will find eternal condemnation, since amidst the dis
comforts of poverty they have had a voluntary pro
priety!" She used also to say that the religious who
dresses and lives without wanting anything but what
is provided for her by the community and superiors
is sure of salvation ; and that, on the contrary, the
salvation of that religious is hopeless who is a volun
tary proprietor and is ever eager after good fare,
though she may dress meanly and seek to stifle her
conscience by her poor habit. Such a one deceives
herself, and, as she has not the courage to divest her
self of all things, there is no Heaven for her.

One Sunday when the choir was singing vespers
she was rapt in ecstacy, and our Lord showed her a
great number of religious who were sinking like
thunderbolts into the depths of hell, and she under
stood that they had been chiefly condemned for not
observing their vow of poverty. In her exclama
tion she used these words : " O poverty, O religious
poverty, how little art thou known and observed ! O
wert thou known and observed, cells would not be so
full of ornament ; the holding and spending money at
pleasure would be abhorred as poison ; and many
other pomps and vanities unbecoming a true religious
would be banished from the cloister ! O my Jesus,
how is the beauty of religious poverty deformed by

POVERTY AND CHASTITY. 17 I

cursed propriety ! O how many religious souls burn
in hell for not having valued the observance of holy
poverty ! O accursed propriety which has so many
excuses and devices, and which so often makes that
appear good which is in reality a fault and a vice ! "

Another time she exclaimed, " O happy religious,
who are so much honoured by God that their portion
will be God Himself, since by solemn vow they have
left all for God ! O rich poverty, which makest us
possessors of the Supreme Good ! But woe to such
religious as retain anything by an act of self-appro
priation, dealing with it as those who have no obliga
tion ! Alas ! acting thus, they reject God who is their
portion, holding that which is not God in violation of
their promises made to Him. God grant that after
death when the examination shall take place, they
may not be rejected by Him and eternally separated
from the Supreme Good ! O poor religious, so blind
to their state ! "

St. Ignatius of Loyola bore a most tender devotion
to holy poverty. The Scriptures, the Breviary, and
the book of the Imitation of Christ, formed his whole
library. The furniture of his room, as Bartoli says,
was no other than what was provided by the Sunamite
in the chamber of the prophet Eliseus — a little bed, a
table, a chair, and a candlestick ; and both chair and
table were of wood, and without covering. He said
that he considered a man really poor in spirit, only
when he had no more affection to the things he made
use of than a statue would have for its clothing. He
commanded that all should be prepared to go begging
from door to door when necessity or obedience
required. Those who asked admission into the society

172 THE SCIENCE OF THE SAINTS.

were to be told that their clothing and beds would be
poor, and that they certainly were to expect the worst
in the house.

St. Francis ofAssisi was most particular with his
religious in the matter of holy poverty and took the
greatest care to prevent even its slightest violation.
It is related, in the chronicles of his order that Father
Elias, one of the chief fathers of the institute, once
presented himself to Francis in a habit made of better
cloth than those of the other brethren, with a cowl
that was longer and sleeves wider, and he himself
assuming an air little suitable to his profession.
Francis dissembling what was passing in his mind
said to him before the other religious : " I beg you to
lend me that habit/' Elias did not dare refuse, and,
going aside, took it off and brought it to him.
Francis then put it over his own, smoothed it down,
plaited it nicely under the girdle, threw the cowl over
his head, and, strutting proudly with his head erect,
paced three or four times round the apartment, saying
in a loud voice, " God preserve you, good people/'
Then indignantly taking off the habit, he threw it
from him with contempt, and, turning to Elias, "That
is the way," he said, " that the bastard brethren of
our order will strut/' After this he resumed his usual
demeanour, and walked humbly round in his old
and tattered habit, saying, " Such is the deportment
of the true Friars Minor." Then, seating himself
amongst them, he addressed them in the mildest
manner on poverty and humility, the perfection of
which he so forcibly demonstrated that it seemed to
them that those whom they had previously considered
most poor and humble, had really made but small

POVERTY AND CHASTITY. 173

advance in these virtues. In fine, he annulled all the
novelties which the vicar-general Elias had introduced
during his absence.

TWELFTH DAY.

" Choose for the companions of thy life poverty, contempt,
and suffering ; because these were the chosen companions
of Jesus Christ." — Venerable Da Ponle.

"Let poverty be loved as the most firm bulwark of religion,
and kept as strictly as possible by the help of divine grace."
— St. Ignatius.

THE Church of God is a spiritual kingdom founded
by our Divine Redeemer with His Blood ; it is a king
dom which shall exist throughout all ages, for though
heaven and earth shall pass away, yet the Church of
God shall never fail; it shall triumph over all its
enemies, shall surmount all obstacles, and shall give
glory to God throughout eternity. This great king
dom being here militant has its towers and fortresses
which serve to strengthen it, and its chosen garrisons
and select battalions to support and defend it. These
trusty legions are especially religious orders, which
must be considered a strong and most important
subsidy which Almighty God has raised from time to
time to defend His Church from the enemies that
assail her, and to add to her beauty.

174 THE SCIENCE OF THE SAINTS.

These great armies of the Church's chosen and
sworn soldiers in religion have their own particular bul
warks and ramparts to support and strengthen them
selves against their enemies, and to enable them the
better to serve the Church of Christ. The principal
wall or bulwark of religious orders is holy poverty,
according to the testimony of all those holy men who
have been raised up by God to establish these reli
gious bodies, and to guide men in the path of perfec
tion. In temporal kingdoms and fortresses, riches
are looked upon as a principal source of strength and
power; the more wealthy a kingdom is the more
invincible it is considered. But it is not so in religion ;
here, it is not the abundance of earthly riches that
gives strength but the utter abandonment and renun
ciation of them ; here, to overcome the enemies that
assail us, we must fight against them naked, that is,
detached from all things. St. Chrysostom says that
religion is a great and all important undertaking, to
succeed in which we must renounce all things, for thus
only shall we possess a sufficient stock of material to
complete the tower of perfection ; thus only shall we
be able to overcome the numerous enemies that sur
round us.

Poverty is called by the saints the wall or bulwark
of religion for several reasons. In the first place, the
wall of a fortress gives courage and confidence to all
that dwell within it ; as long as this wall remains firm
and unbroken, they fear not the threats or weapons of
the enemy without but boldly and courageously repel
all his attacks ; but if this their rampart begins to give
way, if breach after breach is made in their fortifica
tions, they lose courage and fight with less boldness.

POVERTY AND CHASTITY. 175

It is so with holy poverty in religion. As long as this
wall of poverty stands firm and unshaken, the mem
bers of religious bodies despise all the attacks of
their spiritual enemies; they run with confidence
along the path of Christian perfection, they fear no
dangers, they overcome all obstacles; but if this
bulwark begins to fall, if the shield of poverty be
broken down, the heart becomes weak and timid;
the love of earthly goods enters, and the once noble
and chosen soldiers of Jesus become a prey to
their enemies instead of a terror to them; they fly
from the very shadow of self-denial and mortification.
In the second place, the wall of a fortress as long
as it stands firm and unbroken keeps all enemies at
a distance, and allows them not to enter the camp. So
it is with holy poverty : as long as the wall of poverty
continues strong and firm, so long will the spirit of
the world and its corrupt maxims, the great enemies
of religion, be excluded from the house of God, and
the spirit of God and His heavenly wisdom will
flourish in her courts. We have a proof of this in the
history of the order of St. Francis. This order was
founded on the most perfect poverty ; and as long as
this virtue flourished in its first purity and fervour, so
long did the order increase and multiply ; even in the
lifetime of the saint there were more than five thousand
religious, assembled at one time at a chapter which
he summoned. But afterwards, when they began to
relax in the perfection of poverty, disorders gradually
entered amongst them, so that general reforms were
several times necessary ; and amongst the various
reformed branches of this great order, it is clear to all
inquirers that those which have adhered most strictly

176 THE SCIENCE OF THE SAINTS.

to perfect poverty have flourished most and produced
most saints ; whilst those lax in poverty have but few
members and exhibit few signs of extraordinary
sanctity.

In the third place, the bulwarks of a fortress enable
those who dwell therein to keep all their property
secure, and to increase it. In the same way the wall
of holy poverty incloses the fortress of religion, and as
long as it remains unbroken the members will be
enabled to persevere and advance in virtue, for holy
poverty is a great help to humility, as riches are an
excitement to pride. Poverty assists in the practice
of mortification both exterior — in privation of worldly
conveniences — and interior, in the obligation to ask
leave for everything. It enables us, also, to practise
chastity by removing many temptations to which
the rich of this world are continually exposed. It
gives an opportunity, too, of practising charity ;
towards men, — since, when perfectly disengaged from
earthly objects a person is far more ready to enter
upon any office of charity which Providence may call
him to, riches being heavy chains which tie men to
particular places and countries; towards God, — since
the heart, when detached from earthly objects, is free
to attend to Him alone, and to fix all its affections
upon heavenly treasures.

As long as the wall of a fortress remains strong and
entire, they who dwell within it live in peace and
security. So in religion, as long as holy poverty is
maintained in its purity each one will enjoy that
peace which the world cannot give — the peace of God
which surpasseth all understanding; each one will
increase in love and attachment to his holy vocation

POVERTY AND CHASTITY. 177

and so will never be disturbed by any trouble of mind
but will rejoice under trials and afflictions ; each one
will be enabled to pray with greater recollection and
devotion, being free from all anxiety about temporal
concerns ; and fixing his mind and heart wholly on
God in holy prayer, he will enjoy sweet and undis
turbed communication with heaven.

Deeply convinced of this truth, St. Paul of the Cross
used to call holy poverty " the invincible rampart " of
his congregation. When he spoke of it, it was with
ardent zeal, and he used to call it his beloved virtue ;
he sometimes exclaimed, " O what a happiness is com
munity life !" and he often said, " In community life
we have a great treasure." And as he who loves any
thing ardently fears to be deprived of it, so this servant
of God feared the slightest fault against holy poverty,
and watched against every approach of danger. With
great zeal and fervour he prohibited the religious from
keeping anything superfluous in their cells, and still
more did he take particular care that no eatables
should be kept there. And that poverty in this respect
might be perpetuated, he expressly inserted an injunc
tion in the rules forbidding even the principal superiors
to keep such things in their rooms. "O," said he,
"how necessary is the attention of superiors to this,
for on it much depends."

That religious may be said truly and practically
to love poverty, besides keeping their heart detached
from worldly goods they must, in the first place,
never appropriate anything to themselves unless they
have received it from the superior. This is absolutely
necessary to the practice of true religious poverty, and
the neglect of it is always a violation of that holy
N VOL. ii.

178 THE SCIENCE OF THE SAINTS.

virtue ; for by their profession they have renounced all
right, dominion and authority over everything, and
therefore can only use what they receive from their
superiors.

Secondly, they must be satisfied with a mere supply
of necessaries, not asking anything from superiors that
they do not absolutely require, either for themselves or
for the due fulfilment of their official duties.

Thirdly, they must be careful in their mode of using
such necessary things as are assigned to them by
superiors, being ever watchful that nothing intrusted
to them be wasted, spoiled, or injured through negli
gence. Such negligence would be a most grievous
fault against holy poverty, for everything in religion
belongs to God, and consequently must be used with
the care that becomes things consecrated to Him.

Fourthly, each one must be diligent in his work
and in the duties of his office, fulfilling them with fidelity
and fervour in order to assist the community by his
labour. It is by this industry of the members and
their ardour in accomplishing the works assigned to
them, that superiors should be enabled to provide for
the wants of the community and to extend their charity
to others ; whereas, if idleness creeps into the house, it
will prove a great obstacle to the practice of charity
and must fatally undermine the spirit of poverty and
religious perfection.

POVERTY AND CHASTITY. 179

THIRTEENTH DAY.

" Poverty should be the badge of religious ; and as men of the
world distinguish their property by stamping it with their
names so the works of religious should be known to be such
by the mark of holy poverty." — -SY. Mary Magdalen of Pazzi.

" We ought to love poverty as a mother, and rejoice at the
opportunity of feeling its effects." — St. Ignatius.

POVERTY is called by St. Ignatius the Mother of
Religious, because it does for religious what a mother
does for her children. In the first place, as it is by
our earthly mothers that we are born to a natural life,
so poverty brings forth religious to the religious life.
This is evident from the words of Christ to the rich
young man to whom He taught perfection. Go, said
He, sell what thou hast, and give it to the poor •, and come ',
follow Me* Clearly showing that to become perfect,
we must detach ourselves from all the things of this
world and must divest ourselves of our earthly goods.
Again, enumerating the virtues which are peculiarly
blessed, He places poverty at the head of all, saying
first, Blessed are the poor in spirit.^

Secondly, an earthly mother after having given
life to her child takes care to nourish and cherish him
in the way that may best enable him to become
strong and to acquire every natural good till he
arrives at manhood : in like manner, poverty, having
introduced us into religion, exerts all her power to
* St. Matt. xix. 21. t Ibid. v. 3.

l8o THE SCIENCE OF THE SAINTS.

make us increase and become strong in the spiritual
life. She helps us to gain the most solid virtues,
such as humility, chastity, charity, and the like.

Thirdly, an earthly mother bestows all that she has
to provide for the wants and necessities of her child ;
she shares her all with him, and her possessions form
the inheritance of her son ; his very happiness is her
joy. Such is poverty to the religious. As a tender
mother she provides for all the wants of her followers,
and that in the most plentiful and wonderful manner
not only for this life but also for the next. In this
life — for our Saviour expressly promises a hundred
fold here upon earth, to all who leave temporal
possessions and follow him ! * " This comes as a
natural consequence* of abandoning all things for
Christ's sake," says St. Jerome, "for he who quits
earthly goods to follow Christ shall receive in return
spiritual gifts, which in comparison with temporal
possessions are as a hundred to one." St. Austin
extends it to temporal goods also, and says that he
shall find such an abundant compensation for all
he has left for Christ, that he may say with St. Paul,
that having nothing, he yet possesses all things. f In
the world, men must undergo great fatigue and con
stant anxiety in order to preserve or increase their
property, but religious have not to trouble themselves
about it; they have only to attend to their various
duties and all these things are added unto them.
And truly, poverty besides providing for their tem
poral wants also secures to religious eternal riches
in the life to come ; it prepares for them a crown of
unfading glory in the kingdom of heaven ; for Christ
* St. Matt. xix. 29. t 2 Cor. vi. 10.

POVERTY AND CHASTITY. l8l

after having promised the hundred-fold assures those
who follow Him of the possession of heaven, declaring
that the less they retain to themselves here and the
more they are detached from earthly things, the more
abundantly shall they be rewarded in the life to come.
They shall even sit with the apostles at the last day
to judge the world, for, although these words are
directly spoken to the apostles, yet, as St. Austin,
St. Gregory, and St. Thomas teach, they are appli
cable also to those who, like them, abandon all
things and embrace holy poverty to follow Christ.
This is a privilege which will not be granted to all
the elect but only to such as become truly poor like
the apostles. Thus, poverty like a loving mother
secures the happiness and prosperity of such as
adhere to her, and consequently we ought to love and
cherish her as such.

But how shall we be able to do this ? First, by
loving her with a love of preference. A child who
truly loves his mother is far more attached to her
than to any one else, however great, rich, or powerful
she may be. The child of a poor peasant loves more
fondly his humble parent than he does the richest
princess upon earth ; he is miserable if separated from
her. O that we thus loved holy poverty ! then should
we prefer our own blessed abode in religion, poor and
humble though it be, to the most gorgeous palace of
an earthly king ; then should we feel far greater delight
in passing our lives in God's holy sanctuary than in
spending a thousand years in the tabernacles of
sinners, though adorned with the richest gems of
earth and abounding with every delight.

Secondly, by loving her with a love of union and

1 82 THE SCIENCE OF THE SAINTS.

conformity. As a child who sincerely loves his mother
would always be glad to carry some mark or badge by
which he might be known.to be her son and would glory
in bearing some resemblance or likeness to her, so
ought we to be glad to be recognized as poor religious,
as persons who possess nothing, who cannot dispose
of or receive the least thing without permission from
superiors. This is certainly very hard and painful to
human nature ; yet, if we truly love our good mother
we ought to glory in being known as her humble child
ren, despising all that the world may think or say.
Such indeed was the love which the saints bore to this
virtue. St. Alphonsus Liguori loved it to such a
degree that all who were acquainted with him were
filled with admiration. Even after his appointment to
the bishopric of St. Agatha, he always wore the habit
of his congregation, which was most dear to him from
its humble and poor appearance. " He actually had
no other clothes than those on his back," said Rubini,
the grand vicar ; " and these were old and patched."
One day when Don John Baptist Puoti went to see him,
he found him clothed in violet ; and believing that
he must therefore be going out, said to him, "Are you
going to celebrate any function r " "No," replied his
lordship; " but my cassock is being mended." He
once passed the Dominican fathers of Darazzano,
dressed in an old gown covered with patches and a
cassock which was out at the elbows ; on seeing him
in this state, Father Enati compassionated his great
poverty ; but his lordship excused himself by frankly
saying that he had given a commission for clothing to
be bought for him at Naples, at the old clothes-shop,
and that he had not yet received it. He had a cassock

POVERTY AND CHASTITY. 183

which was so bad that the lay-brother who accom
panied him was ashamed of it ; and as he had not
the courage to tell him so, he resolved to take it
away from him during the night and to give him anew
one of the same kind. The next morning while
he was assisting him to dress, which Alphonsus could
not do alone on account of an issue in his arm, the
brother adroitly substituted the new habit. His lord
ship did not at first find it out, but on looking at the
sleeves, he saw that they were new : " Ah ! " he said
to him, "you have put new sleeves." "Yes;"
answered the brother, "the others were too much
worn." His lordship said no more, but presently he
saw that it was not his old cassock at all. "lam
master," said he, raising his voice; "I think this
cassock is perfectly new." " So it is," replied the
brother ; " the other was no longer decent enough for
you to put on/' " Nevertheless," said his lordship in
a tone of authority; "go, and fetch me the old
cassock." " If you will not have this one," said the
brother to him, " you must do without any, for the
other has been given to the poor." This his lordship
regretted, and he reproved the brother for his freedom.
Don Dominic Spota, who was grand chanter of
the cathedral of Girgenti, and several times vicar
capitular, went to visit him at Arienzo, and gave
the following details in a letter which he wrote to
Father Blasucci : " I have admired Naples. I have
felt admiration for the magnificence of Rome, but the
life of Mgr. Ligouri has made a much greater impres
sion upon me; it has effaced all the beauties of
these two capitals from my eyes ; I have seen a saintly
bishop of the primitive ages ; he lies on a bed to

184 THE SCIENCE OF THE SAINTS.

which he is confined by the most painful infirmities,
but his serene countenance betokens the tranquillity
of his soul. The glory of God and the government
of his diocese occupy him unceasingly ; in him have
I seen extreme moderation in sleep and in food, and
such absolute poverty that the only covering he has
on his straw bed is his cassock ! His pastoral ring
would not excite the envy of a beggar, a false stone
is its only ornament, and his cross equals it in its
simplicity/'

FOURTEENTH DAY.

"O voluntary poverty, how blessed art thou, possessing
nothing! Thou art always cheerful, always abounding,
because thou turnest to advantage every inconvenience !"
— St. Lawrence Justinian.

" O how great is the happiness of a religious, who desires
and possesses nothing upon earth ! He enjoys true peace
a blessing more valuable than all worldly goods ; for
earthly goods can never content a soul destined to be made
happy only by the possession of God."— St. Alphonsus
Ligouri.

IT is related in the life of St. Francis of Assisi that
the Bishop of Sinigaglia, seeing the extreme poverty
practised by him and his companions, could not
help telling him that he thought the mode of life

POVERTY AND CHASTITY. 185

he had chosen was too hard and painful. " For my
part," replied the holy man, "I find it still harder
and more painful to possess anything ; for one cannot
take care of property without much solicitude and
embarrassment ; law-suits ensue, and sometimes peo
ple are even obliged to take up arms in its defence,
and all this extinguishes the love of God and of our
neighbour." The bishop approved of his remarks;
and again promised him his protection.

Instructors in the spiritual life observe with good
reason that the true followers of Christian poverty are
more really the masters of the riches of the world than
they who possess them ; for the rich, being violently
attached to their riches, are more the slaves of wealth
than masters of it. It is for this cause that the royal
prophet calls rich men, men of riches ; as if he would
say, their riches do not belong to them, but they to
their riches, since their riches command and domineer
over them. They continually take pains to increase
their riches ; and the more they have, the more
uneasy they become in their cares to retain them,
and the greater slaves they are. Their wealth, says
Solomon, even robs them oj their sleep* Religious
on the contrary, have everything they want without
the trouble of knowing whether it be dear or cheap,
or whether the year be scarce or plentiful.

One of the greatest treasures which our blessed
Saviour left to His disciples, was that of His holy
peace — that peace which the world with all its posses
sions cannot give — that peace which the world with
all its privations cannot take away — the peace of God
which surpasseth all understanding. And who better

* Eccles. v. ii.

1 86 THE SCIENCE OF THE SAINTS.

enjoys this holy peace than the truly poor — the poor
in spirit ? Certainly, the more we separate ourselves
from earthly things, the more we tear from our hearts
all attachment to sensible objects, the more shall we
be enabled to raise ourselves up to Almighty God and
to unite ourselves to the source of all good. Behold
the humble St. Francis of Assisi, the model of holy
poverty, clad in the poorest habit, with a rope as a
girdle, and scarcely a roof under which to repose his
weary limbs. Compare him with the renowned
Solomon seated on his regal throne, possessing
countless riches, revered and admired by all, and hav
ing at his command every pleasure of earth. Which
of these was the happier, which enjoyed the truer
peace, the more solid joy r St. Francis could not rest
at night in his poor cell, but why? Was it because
he was troubled with anxious thoughts, with useless
repinings over his afflictions ? O no ! His holy soul
was so inundated with torrents of sweet delight, his
heart was so filled with overflowing streams of divine
love, that for this, and this alone, he could not contain
himself; yes, and for hours and hours he would con
tinue to exclaim, in transports of joy, " My God and
my all, my God and my all." He felt that in posses
sing his God, he enjoyed every good : thus was his
soul filled with an uninterrupted peace. But if we
look at Solomon in the midst of all his abundance we
see him a prey to the greatest misery, weary even of
life ; we hear him declare that in all his possessions
and pleasures, he found nothing but vanity and
vexation of spirit.

Such, then, being the effect of true religious poverty
upon the soul, it is no wonder that the saints bore to it

POVERTY AND CHASTITY. 187

so much affection. It is related of St. Mary Magdalen
of Pazzi that when she heard poor persons begging,
it seemed as if she felt a holy envy of them. She
herself desired to go begging, and was wont to say;
" O ! if I had ever been permitted to ask alms, I should
have gloried in it ; and when in rainy weather I return
ed home tired and comfortless, how great would have
been my delight; I am not worthy of this." She would
never wear any but old and worn out clothes, and the
meaner they were the better she liked them ; so that
when the superior wished to provide some fresh gar
ment for her, she was obliged to let another sister
wear it first.

We read also of the venerable Joseph Anchieta that
after the example of our Lord and Saviour Jesus
Christ, he placed his greatest delight in being poor.
So long as he was a private religious he had neither
coffer, desk, nor box of any kind, nor even a pen to
write with. He very willingly parted with his writings
to whoever wanted them ; and such of them as he
deemed to be of more importance he surrendered to
his superior. Objects of devotion such as rosaries
pictures, and so forth, when offered to him by others,
he would decline, after expressing much gratitude and
extolling the kind feeling that prompted the gifts ;
never would he accept or keep by him anything of the
sort, fearing, as he said, that his heart might insen
sibly become attached to it.

St. Arsenius was also a great lover of holy poverty.
The other solitaries said of him that as no one was
more richly clad than Arsenius whilst he lived at court,
so none of the inhabitants of the desert wore a meaner
or poorer habit than he after retiring from the world.

1 88 THE SCIENCE OF THE SAINTS.

His poverty was so great that having occasion for a
little money to procure some necessaries in sickness,
he was obliged to receive it in alms, upon which he
cried out: " I give Thee thanks, O my God, that Thou
has made me worthy to be thus compelled to ask an
alms in Thy Name."

FIFTEENTH DA.Y.

" Blessed is he that thinketh upon the needy and the poor ;
the Lord will deliver him in the evil day."* — Holy David.

"Make unto you friends of the mammon of iniquity that
when you shall fail they may receive you into everlasting
dwellings."! — Our Blessed Saviour.

ONE night whilst St. Joseph Calasanctius was enga
ged in profound contempation God favoured him
with a vision in which three young damsels of celes
tial beauty appeared before him. The foremost of them
weeping and lamenting, said that she was driven out
and abandoned by everybody. Joseph compassiona
ted her, declared himself ready to assist her, and said he
would never forsake her. It then seemed to him that
he arose, stretched forth his arms towards her, and
raised her from the ground. At this moment he
returned to consciousness. The following day, on
which the stigmata of St. Francis were commemora-

* Ps. xl. 2 f St. Luke xvi. 9.

POVERTY AND CHASTITY. 189

ted, he spent a long time in prayer in the church at an
hour when the principal concourse had dispersed.
Whilst he was thus engaged, he observed a young
female moving about in the church, in every respect
— appearance, dress, and lamentation, similar to the
one he had seen the night before in his vision.
Astonished at the sight, he asked her who she was.
" 1 am Poverty," she said, " and am driven away by
everybody." Joseph instantly took his cloak off his
own shoulders and offered it to her that she might
cover herself with it ; but whilst he was in the act of
doing so, the maiden disappeared. On resuming his
prayer a heavenly light gave him to understand that
the three virgins who had visited him the preceding
night were Poverty, Chastity, and Obedience, where
upon all his fears and anxiety vanished.

Another day whilst he was at prayer in the church
the seraphic patriarch appeared to him accompanied
by three beautiful young damsels splendidly attired.
At this sight, Joseph was filled with reverential fear,
but St. Francis encouraged him, saying, "These are
Poverty, Chastity, and Obedience, and I am come
to espouse them to thee." He then drew three mag
nificent rings from his bosom and commanded him
to espouse them. Joseph promptly obeyed, and no
sooner were these mysterious espousals accomplished
than he was rapt in a long and profound ecstasy, on
recovering from which he found his heart overflowing
with celestial delight, and he returned grateful thanks
to the Almighty and to St. Francis.

On another day, Poverty again appeared to him in
her usual form as a beautiful and strikingly-modest
virgin ; she implored his aid and then vanished. He

1 90 THE SCIENCE OF THE SAINTS.

then began to consider whether in his schools any
description of poor youths were excluded. He recol
lected there were no Jews amongst his scholars, where
upon he sought them out and invited them to share
the benefits of education, saying, " We are the child
ren of one and the same heavenly Father, and He
makes no distinction between Jew and Greek."

Once the princess of Piedmont gave to St. Francis
of Sales a diamond of great value with the express
intention that he should keep it for himself. " This is
yours,5' she said, " on condition that you keep it for
my sake." " I promise you this/' said the holy prelate,
" unless the poor should stand in need of relief." " In
that event," replied the princess, who was a person of
great virtue, "be satisfied to pawn the diamond and I
will take care to redeem it." " I should be afraid,"
replied St. Francis, " that such an event would hap
pen too often and I should abuse your kindness."
After some time the holy prelate had occasion to visit
the princess, and as she did not see the diamond
which she had given him she inquired what had
become of it. "Madam," said Francis with a smile,
"I cannot be accountable for myself; I am very ill-
qualified to keep any precious article."

This saint was very particular to recommend to
others what he practised himself; and used to say that
wealthy people may practise poverty in the midst of
their riches by relieving the poor. " Frequently deprive
yourself," he says in the Introduction to a Devout
Life, " of some portion of what you possess in favour
of the poor ; for, in proportion as you give away what
you have to others you impoverish yourself; and the
more you give, the poorer you become. It is true

POVERTY AND CHASTITY. 19 I

that God will reward you, not only in the next life but
also in this, for nothing so surely brings prosperity
as aim-deeds, yet so long as God does not thus
reward you, you are the poorer for what you have
given and have the merit of poverty. O holy and rich
is that poverty which is produced by giving alms !
Love the poor and poverty, for thus you will become
truly poor, since, as the Scripture says, we become
like the things which we love. Love assimilates us to
the beloved. Who ts weak, says St. Paul, and I am not
weak?* He might have said, who is poor and I am
not poor ? Because love assimilated him to those
whom he loved. If then you love the poor you will
really participate in their poverty and be like them.
Now, if you desire the blessing of the poor be often
amongst them ; be pleased to see them in your house
and to visit them in theirs ; converse familiarly with
them ; be glad to have them near you in the church, in
the streets, and wherever you meet with them. Be
poor in tongue with them, speaking to them in their
own language; but rich in hand, imparting to them a
share of the abundance which God has intrusted to
you.

" Would you do still more? Be not satisfied with
being poor with the poor, but be still poorer than the
poor themselves. But how shall this be r The servant
is inferior to his master ; become then the servant of
of the poor, go and serve them on their beds of sick
ness with your own hands ; feed them with your own
hands ; minister to them in the most lowly offices.
O thus to serve the poor is to reign more gloriously
than kings. In this respect I cannot sufficiently
* 2 Cor. xi. 29

1 92 THE SCIENCE OF THE SAINTS.

admire the fervour of St. Louis, one of the greatest
kings, for he was great in every sense of the word.
He frequently served at the table of the poor whom he
maintained, and always had three of them to dine
with him at his own. He frequently visited the
hospitals and generally served those poor patients
who were afflicted with the most loathsome diseases,
such as lepers, and those eaten away with ulcers and
cancers ; this he did bare-headed and kneeling on the
ground, regarding them as the representatives of the
Saviour of the world and cherishing them with the
tender affection of a mother towards her infant.

" St. Elizabeth, daughter of the king of Hungary, was
frequently among the poor; and for recreation would
sometimes dress like a poor person among her atten
dants, saying to them, * If I were poor, I would dress
in this manner.' O my God, how poor was this
princess in the midst of her riches, and how rich in
the midst of her poverty ! "

Blessed are they who are poor in like manner, for
theirs is the kingdom of heaven. To such at the last
day the King of the poor and the King of kings will
say, / was hungry, and you gave Me to eat; I was thirsty,
and you gave Me to drink : naked, and you covered Me.
Come, possess the kingdom prepared for you from the
foundation of the world*

Our Lord appearing once to St. Francis of Assisi
whilst he was still living in his father's house, addressed
to him those words of the Gospel : If any man will come
after Me, let him deny himself, and take up his cross and
follow Me.-\ At these words, the saint became greatly
enamoured of poverty and humility, and resolved

* St. Matt. xxv. 35. t Ibid. xvi. 24.

POVERTY AND CHASTITY. I 93

to devote himself to the service of lepers of whom
before this he had so much horror that far from allow
ing them to be in his presence, as soon as he saw them
at whatever distance, he turned away from them.
But now for the love of Jesus crucified, who is repre
sented by the prophet Isaias under the despised figure
of a leper, he attended upon them in their hospitals,
where, having abundantly supplied them with alms,
he made their beds, dressed their sores and performed
for them the most abject services ; he often even kissed
their hands and their faces with great feelings of
commiseration. One day whilst he was at prayer our
Blessed Lord stimulated him to continue this charit
able exercise with the following words : — " Francis,
if thou desirest to know My will thou must despise
and hate all that thou hast till now loved and wished
for. Let not this new path alarm thee, for if the
tilings which now please thee must become bitter and
distasteful, those which now displease thee will become
sweet and agreeable." Shortly before his death he
declared that what had seemed to him most bitter in
serving the lepers had been changed into what was
most pleasing to him.

The sight of Jesus Christ fastened to the cross made
him feel the misery of the poor so intensely that he
would have wished to employ all that he had and his
own person also in their relief. Sometimes he did strip
himself to clothe them. In the absence of his father
he caused much more bread to be brought to table at
meals than was necessary, and when his mother asked
the reason, he said that it was in order to give more
quickly to those who came to ask, "for I cannot bear
their complaints; they pierce my heart with grief."
o VOL. n.

194 THE SCIENCE OF THE SAINTS.

SIXTEENTH DAY.

" O how beautiful is the chaste generation with glory, for the
memory thereof is immortal, because it is known both with
God and with men."* — The Wise Man.

" Chastity is the lily of virtues, and makes men almost equal
to angels. Everything is beautiful in proportion to its
purity. Now the purity of man is chastity, which is called
honesty ; and the observance of it honour, and also integrity ;
and its contrary is called corruption ; in short, it has this
peculiar excellence above the other virtues that it preserves
both soul and body fair and unspotted." — St. Francis of
Sales.

THE virtue of chastity is the brightest ornament which
a man can possess. It makes him who is naturally
all foul and unclean and carnal, pure, clean and heav
enly. Chastity imparts to the soul a celestial beauty,
infuses into it a divine fragrance and almost restores
it to its original justice. From the sin of Adam we
derive so corrupt a nature that we feel strongly
inclined to debase ourselves to the level of brutes by
indulging our sensual appetites ; but the holy, the
lovely, the beautiful and admirable virtue of purity
cures our natural corruption and enables us to lead
a holy life free from all sensual defilements.

The saints of God enlightened from above have ever
seen in holy chastity a treasure of infinite value, and
loved it accordingly with all the affection of their
heart. Thus, in the Old Testament we find the holy

* Wis. iv. i.

POVERTY AND CHASTITY. IQ5

patriarch Joseph willing to expose himself to the
hatred of his powerful master's wife and cheerfully to
endure all the pains and privations of a long impri
sonment rather than sully his virginal purity. So
also the chaste Susanna, seeing herself obliged to
choose between a violent, disgraceful death and the
loss of her innocence, cheerfully exposed herself
to all the hatred and revenge of her wicked lovers
rather than part with the precious lily of purity,
and unhesitatingly preferred to lose her character
and her reputation before men, and to suffer all
the pains of an ignominious death, rather than for
feit her spotless innocence. Coming to the new
law we find many saints joyfully submitting to every
species of suffering and privation in order to preserve
their virginal purity. St. Benedict to preserve the
treasure of his chastity rolled himself among thorns,
which he empurpled with his blood. The celebrated
Martinianus trod on burning coals to extinguish
the ardour of evil passions. St. Hilarion and St.
Jerome were accustomed to strike their breasts with
hard stones in order to tame the violent rebellions
of their flesh. St. Macarius of Alexandria in order
to extinguish a temptation of the flesh condemned
himself to pass six whole months in the marshes
of Scete, which were much infested by large gnats
with stings like wasps. During his course of penance
he was so roughly treated and stung in so terrible
a manner by these insects that on his return home,
his whole body appeared like that of a leper and
he could only be known by his voice. On another
occasion he walked barefooted over thorns and briars
that by thus inflicting wounds on his feet he might

196 THE SCIENCE OF THE SAINTS.

destroy the Heat of concupiscence. And what shall
we say of those Christian heroines who loved so
much their virginal purity that, rather than lose
it, they refused marriage with the highest princes
and nobles of the earth, and willingly endured every
torment and even death itself in consequence of their
refusal ? The glorious virgin St. Agnes bore such a
deep affection to holy purity that from her tenderest
youth she consecrated it to God by vow. From her
history we find that being distinguished for her ex
treme beauty, she was eagerly sought in marriage by
many before she had reached twelve years of age ;
and especially by the son of the prefect of Rome, who
was most anxious to be united to her immediately;
but she with a noble contempt refused this and all
similar proposals. Repulse, however, instead of
cooling the ardour of the young man only increased
his desire to gain her as his wife ; and going to Agnes
with a gentle voice he again made her the offer of his
hand, endeavouring to point out to her the advantages
she would find in responding to his love. But she
was not to be won by his flatteries, and replied plainly
to him in these extraordinary words : " Leave me,
thou instrument of Satan, thou child of death, for I am
contracted to a much better lover; '' and then to des
troy any hope which he might entertain of bending her
to his wishes, she proceeded to describe the qualities
of the lover she had chosen. " He is noble/' said the
holy girl; " He is beautiful, wise, rich, and powerful.
As to his nobility, He has God for His Father and
with Him He has dwelt from all eternity ; His mother
is a virgin, who surpasses in excellence all creatures.
Such is His beauty that it exceeds in splendour the

POVERTY AND CHASTITY. 197

light of the sun and of the moon; and His wisdom
has so captivated my heart that I can think of Him
alone. His riches are so great that He never leaves
any of those who serve Him in poverty but fills them
with His treasures; and to me, He has given what
outweighs the value of the whole empire of Rome.
He has taken me for His spouse, and in proof of His
love has bestowed on me vestments and jewels of
inestimable value. Added to this, He is so powerful
that none can resist His will either in heaven or on
earth, and by His presence alone He heals the sick
and raises the dead. I love him more than my life,
which I should rejoice to lay down for him. The
affection between us has nothing carnal in it but is
of a nature wholly heavenly and spiritual ; so that by
loving Him I become more pure, in approaching
Him I become more innocent, and by embracing
Him 1 become more chaste. How, then, can I through
the hope of any benefit or the fear of any evil, desert
such a Spouse r " " O glorious virgin," exclaims St.
Maximus, " what a pattern thou gavest to virgins of
the way they should love Jesus Christ ! O how well
didst thou teach them to prize above all things the
beauty of their heavenly Spouse, by despising for His
sake the riches of the world and all sensual joys !" The
young man, indignant at the firmness of Agnes, accus
ed her as a Christian, and obtained of the heathen
judge that she should be put in chains and threatened
at the same time with death by the most cruel tortures
unless she changed her resolution.

"It is usual," observes St. Ambrose, "for girls of
this tender age to be subject to fear ; sometimes
they can hardly bear a harsh look from their parents,

IQ8 THE SCIENCE OF THE SAINTS.

and complain of the prick of the needle as if they
had received a severe wound." But Agnes was intre
pid under the bloody hands of the butchers, and
instead of trembling at the sound of chains, she
offered her neck, her hands, her whole body to
martyrdom. The tyrant could not succeed, not
withstanding his power, in obtaining his will, and
mad with rage he condemned her to death. But
what then? "Never spouse," says St. Ambrose,
" went with more joy and rapture to her nuptials
than the holy virgin trod the way to execution
amidst the wonder and admiration of all." The
executioners employed all their efforts to induce her
to change her resolution ; but with invincible con
stancy she replied to them: "Do not expect me to
break faith with my Spouse ; your hopes are an
insult to Him to whom my whole heart belongs.
1 have no other desire but that of quickly joining
Him, whose I already am. Come, come quickly
to meet me, my heavenly Spouse, and receive me
into Thy arms. Perish this body, which has been
looked upon with love By any eyes but Thine. O
ye executioners, why do you delay to execute my
sentence?" Then placing herself calmly in prayer,
and bowing her head, she was beheaded, and her
soul entered into the joy of her Lord.

POVERTY AND CHASTITY. 1 99

SEVENTEENTH DAY.

*' Be clean ; take away the evil of your devices from Mine
eyes; cease to do perversely."* — The Prophet Isaias.

"This is the will of God, your sanctification. . . . That
every one of you should know how to possess his vessel
in sanctification and honour ; not in the passion of lust
like the Gentiles that know not God. . . . For God
has not called us unto uncleanness but unto sanctifica
tion." f— The Apostle St. Paul.

THE various crimes committed by men, which, like a
furious torrent, rush in upon and deluge this wretch
ed world, arise from three sources, " the concupisc
ence of the flesh, the concupiscence of the eyes,
and the pride of life." These are the fearful means
which the devil makes use of to induce men to follow
his standard and to ruin themselves. With these he
descends to battle against the saints of God. Our
Saviour who became man in order to rescue us from
the powers of darkness and to cleanse to Himself
an acceptable people, pursuers of good works, declar
es open war against these fatal sources of man's per
dition, and provides His disciples with suitable arms
to fight against them. He proposes to them holy
humility to subdue the spirit of pride, poverty to
overcome the spirit of covetousness, and purity
against the concupiscence of the flesh.

Whoever, therefore, wishes to belong to Christ and

* i. 16. t * Thes. iv. 3-5, 7.

200 THE SCIENCE OF THE SAINTS.

to be His disciple must take care to preserve himself
clean from all sensual defilement, and as St. Paul
says, must crucify his flesh with its concupiscences.
This is an obligation which extends to all Christians,
whatever may be their rank and condition of life. St.
John in the Apocalypse says that the unchaste will
have no part in the glorious kingdom of Christ, and will
never enter into the heavenly Jerusalem. Do not
err, says St. Paul to the Corinthians ; neither for-
nicators, nor idolaters, nor adulterers, nor the effeminate
. . . . shall possess the kingdom of God* You are
the temple of the living God ; as God saith, I will
dwell in them and walk amongst them, and I will be
their God, and they shall be My people; wherefore go
out from among them and be you separate, saith the Lord,
and touch not the unclean thing, and I will receive you
and be a father to you, and you shall be My sons and
daughters, saith the Lord Almighty. Having, therefore,
these promises, dearly beloved, let us cleanse ourselves
from every defilement of the flesh and of the spirit, per
fecting sanctification in the fear of God.-\ Follow peace,
says the same apostle, writing to the Hebrews, with
all men, and holiness, without which no man shall see
God.% By holiness, as St. Jerome and St. Chrysostom
teach, is here to be understood chastity. No one
without chastity shall see God ; no one that is defiled
or that worketh abomination shall ever enter into the
tabernacles of the Lord.

Deeply impressed with this truth, the saints looked
with the greatest horror on the very shadow of
impurity. St. Stanislaus Kostka, it is said, fainted

* i Cor. vi. 9, 10. f 2 Cor. vi. 16— 18: vii. i.

J Hebrews xii. 14.

POVERTY AND CHASTITY. 2OI

away when he happened to hear an unchaste word.
It is related that St. Alphonsus Liguori when twelve
years of age having joined some of his companions
who were amusing themselves at an indifferent game,
heard one of them make use of a very indecent expres
sion, on which Alphonsus reddened, and turning with
an air of severity towards his companions, said, " How
is this, shall God be offended for the sake of a few
miserable pence ? Take back your money !" Then
throwing on the ground what he had won, he turned
his back upon them with a holy indignation and
secreted himself in another part of the garden. But
this was not all : when evening came he was nowhere
to be found. They called him, but they called in
vain ; and, as night was approaching, every one
went to seek him. What was their surprise when
they discovered him on his knees before a picture of
the Blessed Virgin, quite absorbed and ravished in
God, so that it was some time before he came to
himself, notwithstanding the noise his companions
made.

From this time he began to have a most especial
love for the holy virtue of purity, regarding it as the
most precious ornament of the soul ; and during the
whole period of his youth no one ever remarked in
his conversations with young companions a sign or
a word that could indicate a shadow of impropriety.

Of St. Joseph Calasanctius it is recorded that a
young lady connected with him by family, once dared
to renew against him the shameful attack recorded
in Holy Writ as made against another Joseph in the
court of Pharoah. To young Calasanctius this was
like a thunderbolt which overwhelmed him with

202 THE SCIENCE OF THE SAINTS.

confusion, fear, and horror. Still he retained his
presence of mind, and promptly turning to God in
his heart and invoking Him aloud he instantly fled
to a neighbouring church, where prostrate before
our Lord, he thanked Him with tears of humility
and gratitude for having sustained him with His
Almighty hand whilst on the edge of so dangerous
a precipice. Then, with lively tenderness he renewed
his vow of chastity ; and, lastly, devised means to
withdraw himself for the future from a similar danger
without in any manner compromising the honour of
his relative. With the approbation of his confessor
he decided on immediately departing from Valencia:
he pleaded emergency as an excuse for not paying
farewell visits to any of his acquaintance and repaired
at once to Alcala, in Castile, there to complete his
course of theology.

Still more wonderful is what we read of the angelic
doctor St. Thomas Aquinas. His friends being
grievously offended at the resolution which he had
taken of entering religion introduced an infamous
woman into the prison of the castle where he was
confined that she might seduce him and withdraw
him from his holy purpose. But no sooner did the
holy youth see the seducer entering the prison than,
burning with a holy zeal, he rose, and taking a
firebrand in his hand rushed upon her and put her
to flight

POVERTY AND CHASTITY. 203

EIGHTEENTH DAY.

" He that loveth cleanness of heart, for the grace of his lips
shall have the king for his friend."* — The Wise Afan.

" The Lord will reward me according to my justice, and
according to the cleanness of my hands will He render to
me."f — Holy David.

NOTHING is more striking in Holy Scripture as well as
in the lives of the saints than the particular love which
God has always shown to the observers of chastity.
Thus, in becoming man the Eternal Son chose for His
own Mother the purest of virgins, a virgin so chaste
that when the angel appeared to her to tell her that
she was to be the mother of the world's Redeemer, she
trembled with anxiety, not knowing how she could
become a mother of the Messiah without losing her
beloved treasure of purity, and was ready, as the saints
declare, to forego that high dignity rather than part
with her virginity. And as Jesus was pleased to be
born of a pure and spotless virgin, so He fore-ordained
and chose the pure and chaste St. Joseph for His
guardian. During His life, again, though He permitted
His enemies to load Him with calumnies, to call Plim
by many abusive titles — an impostor, a wine-bibber,
a seducer of the people, one possessed with devils, and
so forth — He never suffered them to cast the smallest
imputation against His purity. To His disciples He
said, " Suffer little children to come to Me ; " and

* Prov. xxii. n. f 2 Kings xxii. 21.

204 THE SCIENCE OF THE SAIN'IS.

taking them in His arms He blessed them because
they possessed the purity of angels.

The especial love which our Lord bore to St. John
the Evangelist is another very strong proof of His
affection for chastity, for it was founded upon his
possessing that gift above all the other disciples. PTCR
extern discipulis diligebat Jesus Joannem, says the
Church, quia prczrogativa castitatis specialiter prczditus
erat. St. John was a virgin who had never stained his
purity or sullied his innocence, and therefore was he
called " the disciple whom Jesus loved/' Full well did
our Lord evince His special love for him, as we learn
from Holy Scripture. He was amongst the first three
called to be companions of Jesus and elevated to the
sublime ministry of the Apostolate, and he never
quitted his Master ; he witnessed His most remarkable
miracles, and, above all, was present at His Trans
figuration. At the Last Supper during which the
most Holy Sacrament was instituted it was his blessed
lot to be seated at the right hand of his Lord, and by an
unexampled privilege, to rest his head on his Master's
breast and repose on His bosom. There it was that
he drank in deeply the knowledge of divine things, so
that in him above all the evangelists it was given to
manifest the mighty mystery of Christ's divinity.
Thence was his mind illuminated to discover and ex
press the most obscure and hidden treasures of divine
wisdom ; thence did he acquire his burning and ardent
love of his adorable Master. It was through the
superiority which purity gives to her children that
he continued steadfastly with Christ during the whole
season of His passion, and at the hour of His death
received from Him the honourable charge of guardian

POVERTY AND CHASTITY. 205

to the divine Mother in the words, " Behold thy
Mother/'

But purity has not merited for St. John alone to be
treated by Christ with such distinguished affection :
those in succeeding times who have imitated his purity
have also shared with him the most convincing proof
of the love of Jesus. Who does not remember with
a holy joy the miraculous appearances of the Infant
Jesus to St. Stanislaus, to St. Antony of Padua,
to St. Cajetan of Thienna, to St. Felix of Cantalicio,
to St. Philip Neri, and to St. Teresa r He descended
into their arms. He permitted them to caress and
fondle Him, smiling at them with the sweetest kind
ness and taking pleasure in conversing with them !

And how shall we recount the wonderful protection
which God has displayed in behalf of chaste souls in
their various trials r We read that the chaste Joseph
having informed his father Jacob of some fault of his
brothers against the virtue of purity had to endure
great persecution from them; they sold him into Egypt,
and there, rather than forfeit his virginity, he had to
allow himself to be cast into prison. But God could
not forget His faithful servant ; He raised him from
his chains to the highest dignities of the kingdom,
making him next unto Pharoah the king. Again, we
see the chaste Susanna persecuted for her love of
holy purity, and even by her base calumniators con
demned to a cruel and ignominious death, but behold
God raises up the holy prophet Daniel who stops the
multitude on the way to her execution, discovers
the calumny of the old men her accusers, rescues her
from death, and restores and magnifies her honour
before all the people.

206 THE SCIP:NCE OF THE SAINTS.

Coming to the new law, we have innumerable in
stances of the especial protection God has vouchsafed
to such as guarded their purity for love of Him. Thus
St. Agnes, being condemned to be conducted to a place
where she might lose this precious treasure, was de
livered from the danger by an angel of God. St. Lucy,
when the guards attempted to put a similar sentence
into execution, could not be moved from the spot where
she stood firm as a rock. Again, we read of St.
Theophila that the first who attempted to violate her
purity when she was led to one of those abodes of vice
for the same purpose was instantly struck dead by an
angel, and another with blindness, so that she escaped
unharmed. In a letter to Pope Innocent, St. Jerome
says that a lady was falsely accused of having lost her
virtue and condemned to the punishment of death, but
that the executioner in vain attempted to effect the
sentence, for, though he directed seven blows at her,
he produced no more effect by his steel than if she had
been a statue. We also read that when the Empress
Cunegunda, the wife of the Emperor Henry, was
calumniously accused and condemned to expiate her
supposed crime by walking over red-hot iron, she trod
upon it without receiving the slightest injury. Thus
chastity is not only pleasing in the sight of God but
procures also His special protection and favour.

POVERTY AND CHASTITY. 207

NINETEENTH DAY.

" Fie that is unmarried is anxious about the things of the
Lord, how to please God; but he that is with a wife is
anxious about the things of the world, how to please his wife ;
and he is divided. And the unmarried woman and the virgin
thinketh on the things of the Lord that she may be holy
both in body and in spirit: but she that is married thinketh
on the things of the world, how she may please her
husband."*— The Apostle St. Paul.

" If any one shall say that it is not a better thing and more
blessed to remain in virginity or celibacy than to marry,
let him be excommunicated." — The Holy Council of Trent.

THE truth of the transcendant beauty and excellency
of virginity has been deeply felt by many holy virgins
who have willingly endured the severest persecutions
and the hardest sufferings rather than lose this inestim
able treasure. We read of St. Rose of Lima, that first
fruit of saints in the new world, that moved by the
spirit of God she at the age of five years consecrated
to Him by vow her virginal purity promising that she
would never have any other Spouse but Him alone.
And as soon as she had made this vow she cut off her
hair in order to manifest to the Spouse she had chosen
that by disfiguring herself, she intended rather to
disgust than to please men ; and that she absolutely
renounced the world with which she never wished to
have any intercourse. The stratagem which she
practised in order to avoid appearing at assemblies

* i Cor. vii. 32 — 34.

208 THE SCIENCE OF THE SAINTS.

or accompanying her mother in visits to friends
and relations, was not less surprising ; she rubbed
her eyelids with pimento, a very sharp burning sort of
Indian pepper, and as this made her eyes red as fire
and so painful that she could not bear the light, she
hereby escaped going into company. Her mother
having found out this artifice reprimanded her for it,
and told her of a person who had lost his sight by a
similar act of indiscretion. Rose answered modestly,
" It would be much better for me, my dear mother, to
be blind all the days of my life than to be obliged to
see the vanities and follies of the world."

By having thus disfigured herself and by the vow
of virginity, the saint thought to have removed from
herself all danger of being sought in marriage by
any one. But the advantages she had received from
nature offered an innocent opposition to the reso
lution she had made ; for her extreme beauty, her
refined mind, her delightful conversation, and her
virtue itself, captivated many hearts and drew towards
her admirers from all sides. In order to extinguish
these rising flames in the hearts of others, she used
many mortifications ; she attenuated her face with
fasting, sought to destroy her delicate white com
plexion, washed her hands in hot lime to take off
the skin ; and further, that she might not be the
cause of sensual pleasures to any, shut herself up
closely in the house, going out only when it was
absolutely necessary. But, notwithstanding all these
precautions she was unable to prevent several persons
from seeking her in marriage. Amongst others one
of the most distinguished ladies of the city, as much
delighted with her virtue as with her beauty, wished

POVERTY AND CHASTITY. 209

her only son to marry her; and openly made the
request to St. Rose's parents. They having eleven
children to provide for received the proposal most
favourably, thinking the alliance would be very
advantageous to their family. Rose was the only
person to whom it was disagreeable ; she blamed
herself for the proposal, and lamented that frail
beauty which brought upon her this great misfortune.
Seeing that there was no way of escaping but by
openly declaring that she would never consent to
marry and that she had a horror of the very thought
of it, she made known her resolution with a firm
ness which surprised her parents, though it did not
make them give up the hope of inducing her to
comply with their wishes. They employed both
threats and caresses ; and finding her inflexible in
her resolution, went so far as to give her blows and
load her with injuries: in a word St. Rose had the
same sufferings to endure as St. Catherine of Siena
for a similar cause suffered from her mother.

But all was in vain. Rose, immovable as a rock,
feared neither threats, persecutions, nor blows, but
remained constant in her resolution until at last she
overcame all opposition, and was allowed to enjoy
the inestimable blessing of her virginal purity.

We read a similar fact in the life of Blessed Colomba
of Rieti. It is related that her modest and chaste
beauty, joined to her purity which was known to
the whole city, drew the eyes of many towards her to
seek her in marriage. In the meantime, her parents
arranged a match for her without her consent, and
began to procure for her rich and becoming dresses ;
but observing that this, instead of being agreeable
p VOL. ii.

210 THE SCIENCE OF THE SAINTS.

to Columba, only gave her trouble and annoyance,
they made known the contract which they had already
agreed to for her future nuptials. The young virgin
turned pale, and using the most telling arguments
which her mind and heart suggested to her, repre
sented her repugnance ; though she concealed at
first the spiritual espousals in which she was already
engaged to Christ to whom she had consecrated her
purity. Her parents, who had gone too far to yield at
once to the respectful entreaties of their child, and
hoping to vanquish her with pleasures and diversions,
tried every means of this sort that lay in their power.
In prosecution of this object, several of her relations
being one day assembled together with her parents,
all with one accord endeavoured to extort her consent,
some with entreaties others with commands. Colomba
defended herself respectfully for some time, but finding
the assault grow stronger and seeing herself attacked
on every side, filled with holy fervour and courage, she
said, uBe assured, my dear parents and relations, that
you can never prevail, for my refusal is not an empty
formality but an eternal truth. I am no longer able
to agree to your wishes nor to consent to have any
earthly spouse, for I am already espoused to the
King of Heaven, and to Him I have consecrated my
virginity by vow. I will belong to Him alone and to
no other, and no vain honour, no grandeur, no fear, no
torment will be able to make me change my resolution.
Do not, my dear friends, dispute with me those
honours and favours which God has given me, nor
oppose yourselves to what He works in me. Reflect,
my dear parents, that the Spouse whom I have chosen
is more noble, richer, and more beautiful, than any

POVERTY AND CHASTITY. 2 I 1

who are of this world." This holy appeal was not
completed when her indiscreet assailants, instead of
yielding, were inflamed with anger and began to ill-
treat the servant of Christ, some with abuse others
with threats and blows. The brave young girl did not
lose courage in the least, but when at last she found
herself alone, she fell on her knees before an image
of Jesus crucified and repeatedly thanked Him for
having made her worthy to begin to suffer something
for His love.

But the battle against the holy young virgin was not
yet terminated ; a stronger attack was preparing : her
relatives without regard to justice or reason when a
little time had elapsed prepared to carry this fortress
by treachery and violence. They fixed the day for her
marriage without her knowledge resolving to extort
her consent in the midst of the banquet. When
Colomba was informed of this, she threw herself before
the crucifix and bursting into a flood of tears thus
addressed our Lord: " Judge my cause, O my Divine
Lover, for it is Thy cause : in Thy mercy come to defend
me against the insults which are preparing forme ! If
Thou dost not assist me, what will become of me r In
Thee alone, O my Jesus, I confide, and Thine alone be
all the care of preserving for me that which is Thine.
Grant that I may suffer any torment and a thousand
cruel deaths rather than give myself to another."

When the hour destined for the conflict had arrived
and her relatives were come to the house, the afflicted
Colomba was called and told with resolute words that
she must give her consent to accept the husband they
had chosen ; the prudent child submissively asked for
a little time to retire to her room from which she

212 THE SCIENCE OF THE SAINTS.

would quickly return to them with her answer. Her
relatives flattered themselves that they had vanquished
her firmness and expected to receive her consent on
her return, when suddenly she presented herself
before them holding in her hand her hair which
she had cut off. Throwing it contemptuously on
the ground, she said to them, "This is the gift
which I make to you and for which my Spouse
cares not at all ; do now with me what you please,
for I fear nothing, having Jesus for my defence :
take care, however, unfortunate people, not to incur
His indignation. I am sorry that the ill-advised
young man will have to pay dearly for his error, and
to do penance for it." The bystanders, astonished
and stunned at her unexpected courage, and confused
and awed by a supernatural and divine majesty which
beamed from her countenance, knew not what to say,
for no strength can resist the Holy Ghost, and depar
ted therefore in confusion and shame.

POVERTY AND CHASTITY. 213

TWENTIETH DAY.

11 In the resurrection they shall neither marry nor be married,
but shall be as the angels of God in heaven." * — Our Blessed

Saviour.

" What is more comely than chastity, which makes one
generated of impure seed pure, an enemy a domestic, and
a man an angel ? There is a difference, indeed, between a
chaste man and an angel, but in happiness only, not in
virtue : the angel's chastity is more happy, yet man's is
more proved." — St. Bernard.

THE prophet David, wishing to exalt the dignity of man,
says with feelings of high admiration that God has
raised him to a state little lower than the angels.
Minmsti eum paulo minus ab Angclis ; ^ but chastity
raises him a step higher and renders him equal to
them. " The life of virgins/' says St. Ambrose, " is
like that of the angels." " Virginity," says St. Aus
tin, "is a portion of the angelic integrity." " By
preserving chastity," says St. Cyprian, " you be
come like the angels of God." For in what does the
beauty and excellence of the angelic nature chiefly
consist? It is in this: the angels as we know are
pure spirits, they have no sensual feelings or appe
tites to draw them away from the love of God, they
are wholly inflamed with the love of God and of
heavenly things : and in like manner, they who pre
serve holy purity free from every stain, are elevated

* St. Matt. xxii. 30. t Ps. viii. 6, and Heb. ii. 7.

214 THE SCIENCE OF THE SAINTS.

as it were above sensible objects, and become wholly
wrapt in spiritual things so as to resemble angels.

St. John Chrysostom, speaking of holy purity, says
that chaste souls in a certain manner surpass the very
angels of heaven ; because they acquire by great
labour and fighting what the angels possess by nature
without the least struggle. The angels as we know
have no corruptible body to subdue, no rebellions of
the flesh to struggle against, no allurements of the
senses to overcome ; and hence it is no wonder that
they are all pure and holy. But man in this corrup
tible body, drawn by such frequent and violent
rebellions of his unruly flesh, influenced through his
senses by sensual objects yet triumphing over the
weakness of his nature, preserving himself pure from
all the defilements of sin, and living like an angel on
earth, is indeed a wondrous miracle of the grace of our
Lord Jesus Christ, and displays a sublimity of virtue
most glorious in the sight of God.

St. Cyprian speaks thus to virgins : " You already
enjoy part of the blessing which one day you will fully
possess in glory ; for you are not inferior to angels
as long as you remain chaste/' In like manner,
Cassian assures us that no virtue renders us so like
to angels as chastity, by the help of which we so
live in bodies as though we carried no flesh about
with us and were transformed by it into pure spirits,
according to those words of St. Paul, you are not in the
flesh, but in the Spirit, if so be that the spirit of God
dwell in you*

Baronius relates that when a certain virgin called
Georgia was on the point of death, a great multitude

* Rom. viii. 9.

POVERTY AND CHASTITY. 215

of doves were seen hovering about her ; and when
her body was brought to the church they flew to that
part of the roof which was immediately above the
corpse and remained there till after the interment.
These doves were regarded, he says, by all who saw
them as angels paying respect and homage to the
body of the virgin.

Of the venerable Father Pinamonti it is said that
he was endowed with such an immaculate purity of
body and soul that he was esteemed as an angel on
earth by all who knew him. His companions on the
missions protested that it gave them a singular delight
to see a man who by nature possessed very warm and
affectionate feelings, familiarly treating for so many
years with all classes of men and women, both in
cities and country places, and yet remaining so pure
and unstained that there did not seem to be in him
the least imperfection in the matter of purity, nor
did he appear capable of certain attachments which
easily grow upon persons even of eminent virtue.

2l6 THE SCIENCE OF THE SAINTS.

TWENTY-FIRST DAY.

" Blessed are the clean of heart, for they shall see God." * —
Our Blessed Saviour.

"Chastity or cleanness of heart holds a glorious and distin
guished place amongst the virtues, because she alone
enables men to see God ; hence, Truth itself said, Blessed
are the clean of heart , for they shall see God, as if he would
say, those are wretched whose hearts are polluted by
carnal lust, for they shall be plunged into eternal flames."
— St. Austin.

IT is generally remarked by the saints that the vice
contrary to purity is one of the most awful signs of
condemnation. St. Egidius says: "If we except
children, the greater part of those who are damned
owe their ruin to this detestable vice." The venerable
Father Segneri says that as pride caused the general
ruin of the angels and cast down one-third of the
angelic host from their thrones of glory into the low
est depths of hell, so the vice of the flesh is the
general cause of the ruin of men and peoples hell
with innumerable souls. The same remark is made
by St. Alphonsus Liguori, who in his introduction to
the treatise on this sin says that all the reprobates
in hell have been lost, either particularly on account
of this vice, or that, if condemned for other sins, they
were also defiled with this.

As the vice of impurity is a sign of condemnation,
so the virtue of holy purity is a most striking sign

* St. Matt. v. 8.

POVERTY AND CHASTITY. 217

of predestination. The Holy Ghost says that he who
loves purity of heart shall be in honour with the
king; that is, he shall be loved by Almighty God,
shall be an object of the peculiar affection of the
great King of Heaven and shall be protected by Him.
Our Blessed Redeemer in the New Testament shows
still more clearly the truth of this when He says,
Blessed are the clean of heart, for they shall see God.
He could not have used stronger language than this
to show that chaste souls are predestined to enjoy
eternal life and that the beatific vision is especially
theirs.

Chastity, says St. Bernardine of Siena, prepares
the soul to see her Divine Spouse by faith in this life
and by glory in the next. It prepares her to see
God in this life, because purity bestows upon man the
sublime gift of penetrating deeply into the mysteries
of God and of understanding easily and clearly divine
and heavenly things. It is the property of holy purity
to sharpen and strengthen by its light our understand
ing in the knowledge of supernatural things, so that
the more a person excels in this virtue the more is he
enabled to penetrate into the treasures of the wisdom
and knowledge of God. Thus we find that St. John,
who was particularly distinguished for his virginal
purity, surpassed the other apostles in the gift of divine
wisdom, so that he began his Gospel with the eternal
generation of the word of God, soaring aloft like the
eagle to the throne of God. St. Thomas of Aquin
being a most pure and chaste soul was enlightened
in the most extraordinary manner in the knowledge of
supernatural mysteries, and spoke in the most sublime
manner of the highest truths of religion. In like

2l8 THE SCIENCE OF THE SAINTS.

manner we read that many pure and spotless virgins
as St. Catherine of Siena, St. Teresa, and others have
been enabled to speak and write with the greatest
wisdom upon the most exalted subjects, though
possessed of but little human learning. In fact, if we
peruse the lives of the saints we shall find that those
who have been raised to the most sublime state of
contemplation, and gifted with the greatest knowledge
in heavenly things were all pure and chaste souls.
And this vision of God which begins here upon earth
is but a slight foretaste of what will be brought to its
full perfection and development in the life to come,
when the virginal spouses of Jesus Christ shall be
ravished with the wondrous vision of the all pure
and holy God for all eternity, and shall be occupied
day and night in the sweet contemplation of His
infinite perfections.

We read that St. Gregory of Nazianzen from his
tenderest years had been a most jealous lover of
chastity. Neither the bad example of his companions,
the allurements of the senses, nor the evil occasions
of which the world is full, could prevail on him to
stain the white robe of his virginal purity : and as he
was studying philosophy at Athens he had one day
the following vision. While he was engaged in read
ing, two beautiful and venerable matrons appeared
to him and stood the one on his right hand and the
other on his left. The spotless youth surprised at the
apparition asked them who they were, and what they
wanted; upon which they said: "Fear nothing; we
are thy faithful friends." " I am Chastity/' said one ;
" I am Wisdom/' said the other. " God has sent us to
thee, that we may abide with thee always, because

POVERTY AND CHASTITY. 2 19

thou hast prepared a clean dwelling-place within thy
heart." This said, they disappeared, having taught
this great truth — that where chastity is, there is
wisdom also.

"As health is requisite for the well-being of the
body," says St. Bernard, " so purity is requisite for the
well-being of the soul ; for with a denied heart God
cannot be seen ; yet the human soul is made for this
end — that it should see its Creator."

Of this great truth the sages of antiquity who were
noted for their love of wisdom had a glimmering light.
Hence the Pythagoreans said that men should aim at
purification, which consisted in keeping the mind free,
as far as possible, from the lust of the body and accus
toming it to dwell by itself, free from the contagion of
the flesh. " The great object of a philosopher," says
Plato, " must be the purification of his mind ; and this
purification can only be effected by separating it, as
much as possible, from the body and delivering it from
the chains of the flesh ; and this full and perfect
deliverance is named death, which should be the
object of every real philosopher's desire." Cicero,
too, in the first book of the Tusculans speaks of sepa
rating the mind as far as possible from the body, and
says that "while we remain on earth, this separation
will be an approach to the celestial life." But all that
the ancient sages laid down respecting purity of heart
and the necessity of purging the mind from vicious
love of sensible things in order to attain to true wisdom,
is not only enforced by the Catholic religion, but
extended and practised in a manner that would have
been incredible to them.

To the Fathers of the Desert the great St. Antony

220 THE SCIENCE OF THE SAINTS.

once delivered the following instruction : " O my dear
children in Jesus Christ, may you comprehend how
much my love for you exceeds all earthly affection !
It is He who makes me prostrate myself without
ceasing at the feet of the holy altars in order to obtain
from my God that you may know Him, and that you
may perceive all the price of the grace which He has
given to you, and that you may be aware of your
danger, and that you may be able to offer yourselves
to God as victims adorned with that purity without
which no man can see God. My dear children, my
soul is covered with confusion when I consider that
we have the faculty of doing what the saints have
done, and that, nevertheless, we do not try to elevate
our minds to seek the glory of heaven or to imitate
the works of the saints, nor to walk in their footsteps
in order to be partakers with them of that heavenly
inheritance which is reserved for us by that God who
is our common Father, to whom be glory and honour,
for ever and ever. Amen."

" Let the heart that desireth to see God study to be
clean," says Richard of St. Victor, " that it may rise
to the contemplation of divine things. O what ear
nestness, what diligence is necessary in that arduous
study before the mind can perfectly shake off the ashes
of earthly love and be consumed by the flame of true
love; before it can refine the gold of its intelligence to
the purity accordant with the dignity of such a work!"

" O, " says St. Teresa, "what subject for fear is
there in life, and what different kinds of ardour meet
here ! Some flames consume the soul and reduce it
to ashes, whilst others purify it and give it power to
live and to possess God for eternity. O my God,

POVERTY AND CHASTITY. 221

grant that I may not depart from this life until I shall
have placed all my desire in Thee, until it will be
impossible for me to love anything else but Thee only!
Grant, O my God, that this word love may never pass
my lips excepting when pronounced for Thee, since
Thou alone excepted, everything fails, everything
perishes, and all is nothing! "

TWENTY-SECOND DAY.

41 I have espoused you to one husband, that I may present you
as a chaste virgin to Christ.'1* — The Apostle St. Paul.

" I beheld, and lo ! a Lamb stood upon Mount Sion,and with
Him a hundred forty and four thousand, having His Name
and the Name of His Father written on their foreheads. . .
And they sang as it were a new canticle before the throne,
and before the four living creatures and the ancients ; and
no man could say the canticle but those hundred forty-four
thousand who were purchased from the earth. These are
they who were not defiled with women, for they are virgins.
These follow the Lamb whithersoever He goeth. These
were purchased from among men, the first-fruits to God and
to the Lamb."f— The Apostle St. John.

OUR Saviour is called in Holy Scripture the Spotless
Lamb and the Beloved who feeds amongst the lilies.
In conformity with this, St. John here sees Him as

2 Cor. xi. 2. t Apoc. xiv. I, 3, 4.

222 THE SCIENCE OF THE SAINTS.

a Lamb surrounded by those pure souls, one hundred
and forty-four thousand virgins who had the name of
God and the Lamb on their foreheads, thereby show
ing that they belong to God and to His Son Jesus
in a particular manner, having a characteristic mark
of His chosen servants as belonging to Jesus. It is
said also that they sing a new canticle, which none
other can sing, namely, that they enjoy a peculiar
glory in the kingdom of God. Again, it is said, they
were purchased from among men ; because although
all men are purchased by the blood of Jesus Christ
from the slavery of Satan, yet pure souls are selected
from amongst others as the chosen companions of the
Lamb, as His intimate attendants. And finally, they
are said to be the first-fruits of God and the Lamb;
for as the first-fruits are looked upon as the best, the
richest, and the most valuable, so pure souls form the
most chosen part of the elect. This consideration
must be a source of great consolation to all pure souls
but especially to religious persons, who renounce for
the love of Jesus all sensual gratifications and devote
themselves to a life of perfect chastity. St. Alphonsus
Liguori remarks that when- our Saviour speaks to
Christians in general, He calls Himself Master,
Pastor, or Father ; but when He speaks of virgins,
He calls Himself their Spouse, because, although all
just souls are spouses of Jesus, yet, virgins consecrated
to God are His spouses in a more special manner.
Sublime indeed, exclaims the same saint, is the
dignity of virgins : each of them can glory and say :
" I am espoused to Him whom the angels serve." He
to whom the celestial spirits ardently desire to minis
ter is my Spouse ; with His own ring He has pledged

POVERTY AND CHASTITY. 223

rne, and with a crown has adorned me as His own.
My Creator, the Sovereign of the Universe, has es
poused me, has conferred upon me a crown, has raised
me to the dignity of a queen.

St. Jerome exhorts religious to take a holy pride in
this exalted dignity of spouses of the Redeemer,
" Learn," he says, " O spouse of God, a holy pride.
Know that thou art raised above worldlings, and say :
I have found Him whom my soul sought : I will hold
Him and will not let Him go." Seculars glory in their
nuptials with men of rank and fortune; but you who
are the spouses of the King of heaven can boast of
better espousals. Say, then, with pride and with holy
joy : I have found the object of my affections; I will
embrace Him with love, and will not permit Htm to
depart from me.

Happy virgins, says St. Ignatius the Martyr, —
happy virgins who are consecrated to Jesus Christ.
They may be assured that they have obtained the
most beautiful, the most noble, the most opulent, and
most amiable Spouse that can be found in heaven
or on earth. Hence it was that Blessed Clare of
Montefalco used to say her virginity was so dear to
her that rather than lose it, she would be content to
suffer the severest pangs during her whole life.
St. Domitilla, the emperor's niece, through a love of
virginity refused the hand of Count Aurelian ; and
when it was argued that she might lawfully marry
him, because, although a Gentile, he would allow her
to remain a Christian, she replied ; " If to a young
woman were offered the choice of a monarch or a peas
ant, which would she prefer r If I marry Aurelian
I must renounce the nuptials of the King of Heaven,

224 THE SCIENCE OF THE SAINTS.

and would not that be the extreme of folly ? You may
therefore tell the count that I cannot accede to his
proposal/' Thus she preserved her virginity which
she had consecrated to Jesus Christ; and rather than
prove unfaithful to her Divine Spouse she suffered her
self to be burned alive by her barbarous lover. The
holy virgin St. Susanna made a similar reply to the
Emperor Dioclesian, who offered her the title of em
press on condition she would marry his son-in-law
Maximin whom he had created Caesar; and in
punishment for her refusal she was rewarded with the
crown of martyrdom.

Such being the excellence and merit 'of virginity,
no wonder that the saints loved and valued so highly
the religious profession, the means of keeping pure
and immaculate their virginal robe. St. Mary
Magdalen of Pazzi's greatest delight was to find her
self in holy enclosure, sure of never having to return
to the world. When considering this benefit she
seemed actually to dissolve in sweetness, and with
great affection kissed the walls of the monastery,
saying to those who asked her why she did so, " Have
I not great reason, my sisters, to do this r These
holy walls separate me from the unhappy world and
secure to me the greatest treasure which I possess on
earth," by which she meant her virginity. On another
occasion she said, " If men of the world knew the
blessed enjoyment of a virgin's life, they would as
quickly hasten to enrol themselves in the most austere
communities as the thirsty deer pants after the foun
tain. The more a vine is hedged in, the safer it is."

She had such an abhorrence of the parlour to which
secular friends were admitted that when obliged to

POVERTY AND CHASTI'lY. 225

pass near it she felt pain, and said that spouses of
Christ could draw nothing from that place but disgust,
disturbance, and temptations ; and she usually called
it " the place of distractions." Whenever she heard
the parlour named she said, " I call it not the parlour,
but the purgatory." She exhorted all the sisters, to
shun it as much as possible, saying, " Remember,
sisters, that you are consecrated to God, and that no
sister ever leaves the grates without requiring some
time to recover that interior peace which she had be
fore, for the discourses and reasonings of seculars veil
and often overshadow the white lily of chastity." If
she saw any one going with joy to the parlour, she
would say, " Sister, one may clearly see that you are
not entirely become one of us, for it is the mark of the
nuns of St. Mary of the Angels not to be rejoiced but
saddened when called to the grates." If, on the
contrary, she saw amongst the nuns one who had a
great aversion for the parlour, she rejoiced, and
regarded this as an especial fruit of the Holy
Sacrament of the Altar.

VOL. n.

226 THE SCIENCE OF THE SAINTS.

TWENTY-THIRD DAY.

" You are the salt of the earth You are the light

of the world." * — Our Blessed Saviour.

" In all things let us exhibit ourselves as the ministers of God,
in much patience, in tribulation, in necessities, in distress
.... in chastity."f— The Apostle St. Paul.

ALL Christians are bound to guard with diligence,
according to their state, the virtue of chastity ; because
all Christians, as Holy Scripture tells us, are members
of the sacred body of Christ, which is holy. All
Christians are temples of the Holy Ghost who dwells
in them : all Christians are called to sanctification and
not to uncleanness : all Christians are required to be
holy as God is holy.

But if purity be necessary for all Christians, it is
much more imperative on priests, as the ministers of
the spotless Lamb who feeds among lilies. A priest
by his ordination is dedicated to Almighty God as His
minister, as His immediate attendant who has to
minister about His sacred person to transact, as it
were, His most sacred affairs. He is appointed, says
St. Paul, for the things which relate to God.$ He is
the ambassador of God, the mediator between Him
and His people ; and hence the greatest sanctity, the
most perfect purity ought to distinguish him from all
others. / have chosen you, says Almighty God, and

*St. Matt. v. 13, 14. f2 Cor. vi. 4, 6.

t Heb. v. i.

POVERTY AND CHASTITY. 227

separated you from otJiers that you should be entirely
Mine* And again, I will be 'sanctified in thon that
approach Me.\ The persons who have to assist about
the throne of an earthly king are expected to preserve
the utmost cleanliness in their person and dress, and
the least stain upon their garments would in them be
considered an unpardonable offence; but how much
more hateful must the least stain of sin be in the
ministers of the altar r How far more abominable in
the sight of God must the least defilement of impurity
be in His ministers than in ordinary Christians r A
priest is appointed to offer the most august and ador
able sacrifice of the altar, the most sacred Body and
Blood of the Lamb of God. Now we know that the
priests who had to offer sacrifice in the old law were
required to be most pure and holy. They shall be holy
says Holy Scripture, because they offer incense and
bread to the Lord.% How far more requisite then must
purity be in the priest of the new law, who has to offer
in sacrifice the spotless Lamb of God r " If," says the
venerable Bellarmine, "such great sanctity was required
in the priests who offered only bulls and sheep, what
must be required in them who offer up the Divine
Lamb r " " That hand," says St. Chrysostom, " which
touches the sacred Flesh of Jesus Christ and the tongue
which is empurpled with His adorable Blood ought to
be more pure than the rays of the sun ; and in another
place, he says, " The priest who ascends the altar to
offer sacrifice ought to be so pure and holy as to merit
a place amidst the very angels of heaven." " Where is
the wretch so impious," cries out St. Austin, " that

* Num. xvi. 9. t Levit. x, 3.

t Ibid. xxi. 6.

228 THE SCIENCE OF THE SAINTS.

would dare to touch the adorable Sacrament of the altar
with unclean and impure hands ?" And yet a priest who
should offer up this tremendous sacrifice stained with the
vice of impurity would be far more guilty in the sight
of God. The priest, then, who approaches the altar
ought to be most pure, most holy, for to him are
these words particularly addressed : Be ye holy,
because I the Lord your God am holy* We look for an
especial holiness and sanctity in all the actions of
seculars who receive the holy Communion two or
three times a week ; we require that they should in a
special manner be free from all defilement of sin.
How far greater, then, ought to be the purity and
holiness of the priest who each day stands at the altar
of God to offer up the great sacrifice of Calvary r How
horrible would it be to see any immodesty in him 1
We read in Holy Scripture that King Baltasser and
Antiochus, who presumed to carry away the sacred
vessels of the temple of Jerusalem and to apply them
to common and profane uses, became on that account
most infamous and abominable in the sight of God.
But how far more guilty in His sight is the priest who
pollutes and defiles his own body, that living vessel
which has been consecrated and set aside for the divine
service in a most solemn manner ! For besides the
obligations of chastity which the priest undertakes in
receiving the sub-deaconship, he is in a more especial
manner dedicated to a life of purity by the sacred
anointing which takes place at his ordination. His
hands are then consecrated by the sacred chrism to be
employed henceforth in the service of God alone, that
he may be altogether pure and holy and spotless in
His sight.

POVERTY AND CHASTITY. 2 29

But if the office of a priest considered in reference
to God shows the special obligation which he has of
leading a pure and chaste life, the same is no less
evident when we consider it in reference to the people,
to the mystical body of Christ. What is the relation
which exists between the pastor and the faithful r
Our Blessed Saviour most clearly marked this out to
His apostles when He said to them, You are the salt
of the earth ; you are tJie light of the world* First, the
priest must be the salt of the earth ; that is to say, it
is the priest's duty to preserve the people as much as
possible pure from the corruption of sin. The great
property of salt is, as we know, to preserve things free
irom corruption ; and so our Saviour would signify that
one most important duty of His ministers is to sanctify
the earth, to preserve it from all the defilements and
corruption of sin. Now we know that the vice of
impurity is itself corruption, and, therefore, one infected
by it, instead of preserving the earth from the fatal evil
of sin only spreads the disease more and more. If the
priest become himself curruption, how is it possible
that he can preserve others from contamination ? If
the salt lose it savour it is of no more use but is fit
only to be cast away. Hence, St. Alphonsus Liguori,
speaking of this horrible vice, calls it the pest of the
world, a fatal plague that spreads corruption on every
side.

Secondly, the priest must be the light of tJie world ;
and that in many ways. First, he must be the
light of the world by becoming, as it were, a bright
luminary to others by his good example. Our
Blessed Redeemer, speaking to His apostles, said,

* St. Matt. v. 12, 14.

230 SCIENCE OF THE SAINTS.

Let your light so shine before men that they may
see your good works, and glorify your Father who
is in heaven.* Such is our vocation, our high
calling ; and if we fail in this, if we do not become
models of virtue to those over whom we are placed,
we shall be destitute of one of the most essential
qualifications required in the ministers of Jesus
Christ. But how can we possibly become models
of holiness and sanctity, how can we become lumin
aries to direct others in the practice of virtue, if we
do not excel in holy purity ? Secondly, the priest
must be the light of the world by his teaching, by
pointing out to the people the true way which leads
to eternal life, by instructing them in true heavenly
wisdom in the science of the saints. But how can
he who is given to earthly and sensual pleasures be
able to draw others from vice, and to lead them
to the love of supernatural and heavenly things ? How
can he be endued with that fervour and unction
which are necessary to make a strong and lasting
impression on the heart ? No, it will only be an illu
sion to think of drawing others to the love of God and
of spiritual things unless we ourselves be animated
by this holy love.

No wonder, then, that the Church is and has ever
been most strict in requiring perfect purity in those
who aspire to the service of the altar ; and that
she has always been most watchful over the purity
and chastity of her consecrated ministers. It is
from this sense of the dignity of the office and the*
awful responsibility which it involves for the sancti-
fication of other souls that the sacred canons require

* St. Matt. v. 1 6

POVERTY AND CHASTITY. 231

those who consecrate themselves to God in the ser
vice of His Church to be possessed of a solid habit
of purity before being admitted to sacred orders.
St. Gregory says, " Let not hands be imposed upon
any one unless he has been for many years faithful in
the practice of continence ;" and Innocent III. says,
" Let no man be promoted to the priesthood unless
he be a virgin or a man of approved chastity."
The Council of Trent is also express upon this sub
ject. "Let the bishops know that they may not
impose their hands upon any one unless he be old in
virtue ;" which signifies that although the person to
be ordained may be young in years, he must be
already old in the practice of virtue, and must have
already acquired a solid habit of chastity.

TWENTY-FOURTH DAY.

"Wisdom will not enter into a malicious soul, nor dwell in
a body subject to sins.'** — The Wise Man.

"The sensual man perceiveth not these things that are of
the Spirit of God. . . . But the spiritual man judg-
eth all thing."!— The Apostle St. Paul.

THE angelic doctor St. Thomas teaches that the
sensual appetite when freely indulged always pro
duces blindness of mind and hardness of heart.
MVis. i. 4. t i Cor. ii. 14, 15.

232 THE SCIENCE OF THE SAINTS.

First, it produces blindness of mind. All vices
obscure the powers of the mind in some degree, but the
vice of impurity does so more speedily and more
completely than any other. Some spiritual writers
apply to this subject those words of David : The fire
hath fallen on them, and they shall not see the sun. *
When the atmosphere is covered with thick and
gloomy clouds, we can no longer distinguish the
blue vault of heaven nor behold the rays of the
sun ; and so in like manner when the soul of man
is a prey to the passion of lust and filled with
the filthy clouds of evil desires, he loses sight of the
things of heaven, and hence, what before appeared to
him lovely and excellent becomes in his sight of no
value, for his judgment is now perverted and he is
wholly led by his unruly passions. We have many
facts illustrative of this blindness produced by the sin
of lust in Holy Scripture. Witness the elders who
tempted the chaste Susanna ; these were men of the
first rank in the city, persons who held the chief offices
of state ; the supreme judges of the people, and un
questionably endowed with many high qualities. But
no sooner do they become slaves to this passion of
lust than they lose all prudence and are reckless of
their dignity ; they forget their high station and
think only of indulging their criminal desires, despi
sing what is holy and just and good. Behold, again,
King Solomon, gifted by God with wisdom such as
had been granted to no other mortal ; yet, even he,
when he abandoned himself to the desires of the flesh,
forgot his wisdom and the many favours and blessings
he had received from God, and became so foolish as

* Ps. Ivii. 9.

POVERTY AND CHASTITY. 233

to offer incense to false gods. These examples may
show how much this vice blinds the mind of man,
robbing him of the natural light and making him
forget his dignity as a rational creature : and if it is
so ruinous to man as a rational being, what will it be
to the Christian and to the religious r

Secondly, it produces hardness of heart. The man
who abandons himself to sensual passions becomes
by degrees insensible to everything which might
promote his salvation and eternal happiness. First,
he becomes insensible to supernatural pleasure, for
this is directly opposed to carnal pleasure. Secondly,
he becomes insensible to good advice and disregards
the admonitions and reproofs of his friends and
superiors. Hence, few of those who fall victims to
the devil of impurity are permanently reclaimed and
brought back to the way of virtue.

No wonder, therefore, that the saints so dreaded
everything contrary to purity as to shudder at the
very shadow of defilement, not only in themselves but
also in others. Blessed Sebastian Valfre was so par
ticular in this point that he repelled from the con
fessional and from the eucharistic table even the most
noble ladies if they presented themselves indecorously
dressed, and would accept no excuse that they might
make as to the extreme heat or the fashion of the
time. Meeting one of his nieces in a public and much-
frequented street in a dress that seemed to him im
modest, he took out his handkerchief and threw it
over her from a distance, telling her to cover herself
better, and this she did without making any reply. He
mortified yet more one of his sisters for having come
from Verdunoto Turin in time of war, while Piedmont

234 THE SCIENCE OF THE SAINTS.

was full of troops. When she asked to see him he
shuddered with horror at the danger in which she
had placed herself on the road, and sent her a severe
reproof without going himself to see her. At length,
several persons of authority having interposed, he
spoke to her once on condition that she would im
mediately return home. In the few moments of the
interview he again reproved her for her rashness in
undertaking the journey under such circumstances,
and then sent her back with suitable companions.

Another thing which Blessed Sebastian had greatly
at heart was the decorum of weddings. The follow
ing is a letter which he wrote on this subject to a
physician, Pompeo Bertolotti, when about to be
married ; " As at the marriage of Cana," says he,
" Jesus and Mary were visibly present, so I hope that
at your nuptials they will be invisibly present to give
you their blessing. I feel assured that the modesty
of the two persons principally concerned, no less
than that of the guests, will on this day be exemplary,
every one recollecting that the Son of God chose to
ennoble the conjugal state by raising it to the divine
excellence of a sacrament ; calling to mind also that
in the espousals of Christians the Church recognizes
her own espousals with Jesus. At table amid the
common mirth let each one, from time to time reflect
that the Institutor of marriage is through His immen
sity there present, and that he has to give to Him a
strict account of every word, and of every even the
minutest act which is not according to His most
holy law. In this way will the day be one of real
gladness ; for then only will you be truly joyous when
you do well : in sin, no one can find true happiness."

POVERTY AND CHASTITY. 235

TWENTY-FIFTH DAY.

"No price is worthy of a continent soul."* — The Wise Man.

" I charge thee before God and Christ Jesus and the elect
angels, that thou observe these things without prejudice,
doing nothing by declining to either side. . . . Keep
thyself chaste."!- The Apostle St. Paul.

As we are bound to love God with our whole heart,
and with our whole soul, and with our whole mind,
so we are obliged to cultivate chastity with all our
powers. First of all we must cultivate purity in our
mind, which we must do in three ways : first by
entertaining the highest esteem of this virtue. We
should look upon it as the most precious jewel, the
most invaluable ornament of our holy state; as a
hidden treasure to be purchased at any price, at any
sacrifice; and we should be anxious to adopt every
means to gain as clear an insight as possible into
its immense value, for the more deeply the knowledge
and esteem of purity becomes fixed in our hearts,
the more carefully shall we watch over ourselves
for fear of losing it.

Secondly, we must cultivate mental purity by
expelling, as soon as possible, every thought cal
culated to sully or tarnish this virtue. In natural
things we all see how necessary it is to free our
selves immediately from all that is dangerous to
us. Thus, if a spark of fire falls upon our clothes,
we instantly shake it off lest it should burn us ;

* Ecclus. xx vi. 20. t i Tim. v. 21, 22.

236 THE SCIENCE OF THE SAINTS.

if we see a serpent or furious beast in our path, we
immediately turn aside or flee ; and if some one were
to present to us a cup of poison most certainly we
should not stop to ask ourselves whether we should
taste it, but should rather instantly reject it. Such
must be our conduct in what regards purity. We
must instantly flee from everything that may offend
this angelic virtue, for even a thought wilfully en
tertained would, as faith teaches, defile our soul
and expose our salvation to great risks. Hence, as
soon as we perceive the least temptation contrary
to purity rising in our minds, we must immediately
oppose it, otherwise it will gain strength and we shall
find great difficulty in subduing it afterwards ; for,
from the corruption of our nature, we are violently
bent upon sensual gratification, and therefore if we
dwell wilfully upon the temptation, it will gradually
become stronger, whilst by resisting and opposing it
in the beginning, it is easily vanquished. As long as
we keep the devil at a distance, we may easily repel
his suggestions and overcome his solicitations ; but
if he is once allowed to enter the mind, he soon finds
his way to the heart, and then it is most difficult to
drive him away.

Thirdly, we must cultivate purity in our mind
by cherishing the greatest horror and dread of
everything that may defile the purity of our souls.
If we do this with perseverance, we shall have one of the
most powerful preservatives against the temptations
of the enemy ; for, as long as the soul feels a horror of
the vice of impurity, the devil will find it impossible to
make any impression upon it ; he must destroy this
feeling before he can obtain any power over the

POVERTY AND CHASTITY. 237

affections. And, indeed, were Almighty God pleased
to reveal to us why so many fall a prey to the enemy
after a short resistance, and why others, on the contrary,
continue firm and unshaken in the path of purity after
long and most violent assaults, we should see that the
former fall because they have conceived little or no
dread of this vice, and were therefore inclined to
yield before being tempted ; whereas the latter owed
their constancy and fidelity in the way of holiness to
the horror they felt for everything calculated to defile
their hearts. A man of the first class resembles a
city without fortifications or any means of defence,
which therefore yields to the enemy almost without a
struggle; while one of the latter class resembles an
impregnable fortress defended with strong walls and
ramparts on every side, which consequently defies all
the assaults of the enemy. Horror and hatred of the
least stain of impurity is then most necessary for all
who would preserve themselves pure and undefiled,
and where this dread does not exist, there the soul is
on the brink of ruin.

We read of St. John Berchmans that he had the
greatest horror even of the shadow of impurity. His
delicacy on this point made him watchful over all his
movements both by day and night. In order to keep
the spirit of darkness at a distance, he besought the
angels and His holy patrons to watch over him whilst
he slept ; he armed himself with the sign of the cross
and placed his crucifix opposite to him that Jesus, the
Author of all purity, might be his sovereign protector.
As his last thought before he slept was holy, so like
wise was his first upon waking ; he began and
finished the day by profound adoration of the Blessed

238 THE SCIENCE OF THE SAINTS.

Trinity, and by an act of homage to the Queen of
Angels whom he reverenced as the grand protectress
of his chastity. He was particularly diligent in the
practice of those virtues which are most closely con
nected with purity, contending with his enemies
incessantly. " I will wage war against them," said
he, " and will never rest until I have destroyed them."
Idleness, pride, and gluttony, were vices he most
vehemently denounced because he believed them to
be most dangerous to purity. However great his love
might be for all his rules, he was most solicitous about
those which referred to purity, they being in fact its
guardians. This angelic virtue was the brightest
ornament of his life ; he had loved it from his infancy,
and its brilliancy in him was never tarnished in the
slightest degree.

TWENTY-SIXTH DAY.

" With all watchfulness keep thy heart, because life issueth
out from it." * — The Wise Man.

" If there be joy in the world, certainly the man whose heart
is pure has it; and if there be anywhere tribulation and
anguish, an evil conscience feels the worst of it. As iron
put into the fire loses the rust and becomes itself fire, so a
man that turns himself wholly to God puts off his sluggish
ness and is changed into a new man."f — Thomas d Kempis.

THOSE who keep a constant watch over their hearts
and preserve them free from the defilement of the flesh

* Prov. iv. 23. t Imitation, Bk. ii. c. 4.

POVERTY AND CHASTITY. 239

cannot but enjoy great peace here and eternal happi
ness hereafter. They enjoy great peace here because
holy purity on the one side removes from their hearts
the sources of wretchedness and misery, and on the
other infuses into them the peace of God which
surpasseth all understanding. Worldly men think
to find their happiness in the enjoyment of sensual
gratifications ; but they are deceived, for carnal
pleasures come from a corrupted fountain whose
poisonous streams fill the heart with bitterness and
increase its misery. If, instead of taking our proper
natural food, we should attempt to satisfy hunger with
filth and dirt, we should only add to our wretchedness
and ruin our constitution ; so the pleasures of sense
being an unnatural food for the affections of man as a
rational and intelligent being, instead of bringing him
happiness can only add to the misery of his fallen state.
Now it is a property of holy purity to remove from
the heart of man inordinate passions, and to infuse
into it divine charity which is the true source of happi
ness. And truly the more a person purifies himself
from the infections of the flesh, the more God pours
Himself without limitation into his soul, and fills him
with the greatest happiness. God is, as it were, the
sun which shines upon man, and sensual pleasures are
clouds which cover his soul; when then these clouds
are dispersed, the Sun of Justice pours in his beneficent
and enriching rays and fills him with the riches of His
grace. Deeply impressed with this truth, the saints
spared no pains in the cultivation of holy purity.
On this point St. Benedict Joseph Labre deserves
particular mention. His purity was so perfect that
many called him in the processes of his beatification

240 THE SCIENCE OF THE SAINTS.

an angel in human flesh, an angelical youth, another
St. Aloysius, and one who might have said with St.
Paul, Though zvewalk in the flesh, we do not war accord
ing to the flesh* From his most tender years he ever
guarded this beautiful virtue with the greatest jealousy,
and gave the greatest proofs of the desire he had to
preserve it unsullied by any pestilential breath in his
contact with the world. A young woman once see
ing him very modest and composed in the house of a
fellow student said in joke to see if she could disturb
him : " Hold him, I am going to kiss him." But scarce
ly had Benedict heard the words than he fled from the
place as though he saw a horrible serpent darting upon
him — Quasi a facie colubri^ as the Holy Spirit
teaches — making himself a laughing-stock to some, an
object of admiration to others.

To preserve this precious lily in the interior garden
of his soul, he kept at all times a strict watch over his
senses — the doors by which the infernal serpent seeks
to gain an entrance, either to root up this flower or to
cause it to wither by his pestiferous touch. Hence,
Benedict walked in the streets as if he were praying
in the church, with eyes fixed on the ground and hands
folded on his breast. The magnificence of the Roman
palaces, the variety of the fountains, obelisks, and
curiosities which usually attract the eyes of all, could
not divert his attention ; he always walked like a
person in an ecstasy, and never turned his head or
raised his eyes. The sight only of his modesty exci
ted devotion, and sufficed to persuade men that he was
a saint.

All the time that Barbara Sori gave him a lodging

* 2 Cor. x. 3. f Ecclus. xxi. 2.

POVERTY AND CHASTITY. 241

in her house at Loreto, he never once looked her in
the face ; he spoke to her and answered her with his
eyes cast down, and with such modesty and humility
tfiat his words always increased her devotion and
strengthened her opinion that he was indeed a holy
soul. She attests that it was a subject of admiration
to those who stopped by chance in the streets to give
him an alms or speak to him, to see him with his eyes
cast down and his hands crossed on his breast, answer
ing only what was necessary in few and well-consider
ed words, and then departing as soon as he could
disengage himself, going on his way quite recollected
in himself. A woman who wished to see his eyes and
hear him speak, once stopped him in the street and
offered him an alms, but he continued his way with his
eyes fixed on the ground and his arms folded on his
breast, without speaking. Being urged to accept the
alms he extended his hand. Wishing to engage him in
conversation, she told him to recommend her to God
on account of some troubles ; to this Benedict without
either raising his eyes or uttering a word, gave her a
sign by merely bowing his head, and then went away.
Another, who often gave him an alms, being moved
to do it by his modesty and devotion, deposes that
" though she had seen him for many years, she could
not tell what sort of eyes he had, as he always received
the alms without looking her in the face." Many
other persons who assisted him by alms spoke to the
same effect.

He was not less cautious in the custody of the ears

and other senses. An immodest word heard by chance

was a sound which filled him with horror. Once, a

little girl of about six years of age was in her play in

K VOL. n.

242 THE SCIENCE OF THE SAINTS.

the public street singing a rather light song. Benedict
was walking along the road, and had scarcely heard
the first words than, horrified, he uttered a loud cry
close to her, and asked her repeatedly if she knew the
Pater Noster ; the poor little girl was so astonished
that she had not courage to answer him. One of the
reasons for which he avoided the company of other
beggars and often also omitted to go to receive soup
at the doors of the convents was that he might not
hear immodest words, which such people too frequently
utter either in jest or through anger in their quarrels.

TWENTY-SEVENTH DAY.

" Create a clean heart in me, O God, and renew a right
spirit within my bowels." * — HoIy David.

" We have this treasure in earthen vessels, that the excellency
may be of the power of God, and not of us."f— The Apostle
St. Paul

CHASTITY is a treasure of inestimable value; it is of
such high and sublime excellence as to surpass the
comprehension not only of men but of the highest
angels. Its true worth is known only to God Himself ;
hence Holy Scripture says, O how beautiful is the chaste
generation with glory ', for the memory thereof is immortal. %

* Ps. 1. 12. t 2 Cor. iv. 7.

J Wis. iv. i.

POVERTY AND CHASTITY. 243

But we must remember that we have this rich treasure
in frail vessels as the apostle declares, that is, we
carry it in our own weak nature ; hence we must use
the greatest diligence for its preservation. A slight
neglect may cause us to forfeit it, or at least tarnisli
its beauty and brilliant lustre.

One thing which should excite us to guard this
virtue with the utmost diligence is to recollect what
all the saints teach of the combat we have to endure
against impurity ; that it is the most violent and the
most dangerous one to which we can be exposed.
St. Austin calls it durum certamen, " a hard and
difficult fight." We must not, therefore, give way to
sloth and indifference, but we must be ready to exert
every nerve in this deadly struggle ; we must use the
utmost diligence if we wish to gain the victory. This
diligence must be used by all, even by those who
have already attained a high degree of sanctity, and
though they should have worked the most stupendous
miracles, or been raised like the great St. Paul to the
third heaven. St. Jerome, St. Austin, and many
other holy fathers declare that many persons who
have lived for years in the practice of virtue, leading
the lives of angels rather than of men, and whose
hearts seemed raised above all created objects as the
stars are elevated above this lower world, have,
through carelessness, thinking that they had no
longer to fear the attacks of this enemy, on a sudden
fallen into the depths of sin, and though they seemed
deeply rooted in virtue like the tall cedars on the
mountains of Libanus have been in a moment pros
trated and overthrown.

A holy man has very justly compared chastity to

244 THE SCIENCE OF THE SAINTS.

a looking-glass, which is tarnished by the least
human breath, for thus the vapour of concupiscence
quickly tarnishes chastity and makes it lose all its
lustre. Hence it is that we ought to be very careful
in mortifying our senses, rejecting every evil thought
as soon as it arises and carefully avoiding everything
from which we may apprehend danger. Where a
fire is kindled some mark is always left behind, and
though it does not burn, it blackens. In the same
manner, some things which do not absolutely burn
us, yet do not fail to create in our souls black and
cloudy thoughts repugnant to chastity.

It is an admirable saying of St. Ignatius that
whatever regards chastity admits of no interpretation.
No one must trust himself in this case, nor presume
that he can go so far and no further without danger,
for how can any one be sure there is no danger ?
Yet suppose he were, I would fain know whether
he can promise himself not to transgress those
bounds he has prescribed, since the least thought
may carry him further than he is aware. When
we walk upon slippery ground and down hill, we go
very cautiously, step by step, and though we propose
to go only a certain distance, the weight of our body
and the nature of the ground often carry us further.
So it is with chastity ; every step we make is on slip
pery ground, and the corruption of nature hangs so
heavily upon us that it easily carries us beyond our
mark. In fine, chastity is so delicate that the least
thing wounds it ; and therefore we ought to be
extremely cautious not to expose it to danger. It is a
rich treasure which we carry in earthen vessels, and
if these be once broken, all is lost ; we must, therefore,

POVERTY AND CHASTITY. 245

be very attentive and vigilant in shunning all contact
with impurity.

A certain religious who was favoured by God with
the gift of chastity, never omitted his former care and
moderation either in his looks or words, and was
extremely vigilant in avoiding the least occasion of
unclean thoughts. The religious of the monastery
once asked him why, since God had favoured him
with the gift of chastity, he was so much upon his
guard. He answered: "If in the smallest matters
1 endeavour to do what I ought and to act as well as I
can, God will give His grace to carry me through
greater trials; whereas, should I neglect my duty in
the former, it is more than I know whether God's grace
will assist me in the latter ; I should, at least, hereby
deserve to be forsaken by Him and so to fall into sin.
I keep continual watch over myself in what seems
small and inconsiderable, because I am resolved to do
what lies in me to discharge my duty." Surius says
that St. Thomas of Aquin, though he had received the
gift of chastity and had been assured by an angel that
he would never lose it, yet made it his continual care
to mortify himself, and to banish from his mind every
thought whence the least impression of impurity might

arise.

246 THE SCIENCE OF THE SAINTS.

TWENTY-EIGHTH DAY.

" In the assaults of lust, take thyself to flight, if thou wilt gain
the victory." — S/. Austin.

" In the warfare of the flesh cowards who take flight come off
the best and gain the victory." -St. Philip.

THE saints unanimously teach that in order to pre
serve immaculate the lily of purity, we must carefully
avoid the occasion of sin, shunning those objects which
are calculated to inflame our lust. On this point let
no one presume on his own strength but let him rather
fear, considering those words of Holy Scripture : Pie
who loves danger shall perish in it* How often has the
devil of lust achieved in an unguarded instant what he
could not effect for many years !

" It must be observed," says the author of the Spirit
ual Combat, " and every day's experience shows it,
that the greatest danger exists in attachments in which
there is no appearance of evil, because founded on the
plausible pretence of kindred, gratitude, obligation, or,
in fine, on the merit or virtue of the person beloved.
Impure inclinations imperceptibly insinuate themselves
into such friendships by frequent visits, too long con
versations, and indiscreet familiarites ; till, at length,
the poison reaches the heart, reason is so far blinded
as to connive at amorous glances, tender expressions
and jocose liberties in discourse, and violent and
almost irresistible temptations follow.

* Ecclus iii. 27-

POVERTY AND CHASTITY. 247

" Flee, therefore, with the utmost caution, all oc
casions of this sin, of the flames of which you are
more susceptible than straw is of fire. Rely not on
your own virtue nor on a resolution you may have
taken to die rather than offend God ; for, however
well disposed you may be to virtue, the frequency of
such bewitching conversation will kindle a fire not to
be extinguished. An impetuous desire of satisfying
your passion will render you deaf to the remon
strances of your friends ; you will lose the fear of
God ; reputation, and even life itself, will be set at
nought ; nay, the sight of the flames of hell will not
master the fury of those sensual fires kindled within
your breast. Seek, therefore, your safety in flight :
there is no other way of escaping, since too great a
confidence will end in eternal perdition." Let no one
imagine that even the love which is most pure and
founded only on virtue and merit is free from danger ;
for, however pious the conversation may be — however
likely to promote spiritual advancement, yet there is
ever cause to fear, and no one can be too much on his
guard. The reason is, as all holy doctors say, that
spiritual love easily degenerates into that which is
carnal and sensual. How many says St. Bonaven-
ture, have begun their friendship under the appear
ance of piety, imagining that their only object was
the service of God and their own salvation r And,
perhaps, this really was the case at first ; yet, after
wards, this virtuous and holy friendship degenerated
by little and little, and entertainments not altogether
spiritual crept in ; thus what was begun spiritually
ended carnally.

Gerson relates a story of a holy man no less com-

248 THE SCIENCE OF THE SAINTS.

mendable for learning" than for virtue who, instructing"
for some time a young woman of great sanctity and
holding many pious discourses with her, came at last
to conceive such a violent affection for her that he
could not refrain from paying her very long and fre
quent visits, and had her when absent always in his
thoughts. Though an affection of this nature could
not be from God, yet, as he thought he had no bad
intention (in which particular many are deluded and
blinded), he was so far beguiled that he did not
believe there was any harm at all, or any illusion of
the devil in it. Nay, he persisted in this error until,
being once obliged to take a long journey, he found
by the great difficulty he felt in leaving her that his
regard for her was not so spiritual as he imagined,
and that had not God by this absence taken him from
the occasion, he was on the very point of falling; into
very great disorders. The same Gerson speaking of
the dangers and illusions of love says that not every
thing which has the appearance of charity is charity ;
that all is not gold that glitters ; and adds that a
holy man used to say that nothing caused so much
diffidence and fear in him as love, even between
persons of great sanctity and eminent virtue ; and to
this purpose he cites these words of the Wise Man :
There is a way that seemeth just to a man, but the ends
thereof lead to death ; * and such, says he, is the course
of which we are speaking.

Who can read of the unhappy fall of James the Her
mit and not be seized with wonder and amazement ?
This man was threescore years old, forty of which
he had spent in continual austerities. He was even

* Prov. xiv. 12.

POVERTY AND CHASTITY. 249

famous for the many miracles he had wrought, and
God had given him the power of casting out devils.
Having one day cured a young woman who was
possessed by the devil, and finding that the persons
who brought her to him were afraid to take her
home with them for fear lest the devil should repossess
her, he consented that she should stay some time
with him. And because he was too confident and
presumed too much upon his own strength, God per
mitted him to fall into sin with her; then, as one
sin usually draws on another, fear of being dis
covered made him murder her, and throw her body
into a river. To conclude all, despairing of God's
mercy, he left his solitude, went into the world
again and gave himself up to all manner of wicked
ness, till, at last, entering into himself, he merited
by a severe penance of ten years to be restored to
the state of sanctity from which he had fallen.

The saints of God well understood the frailty of
man, hence they avoided with the greatest care
whatever was calculated to offend, even in the slightest
degree, the lily of purity. Thus acted Blessed Leonard,
who constantly fled from every occasion however
remote which might excite in his heart the least
desire that was not perfectly pure. He avoided all
needless conversation with women, and whenever they
came to consult him, he stood before them with his
eyes cast down, and dismissed them as soon as the
business was ended even if they happened to be ladies
of the highest rank and distinction. Although his
usual manner in conversation was easy and pleasant,
with women he was always grave and almost severe,
carefully avoiding every expression which might seem

250 THE SCIENCE OF THE SAINTS.

too familiar and tender, and giving his advice with
seriousness and earnestness according as he deemed
it best for the good of their souls. His companion
used to say to him that with some very devout ladies
he might spend a little more of his time and not be
so austere ; but he always replied : " Brother, suppos
ing they see I am uncivil, rough, and harsh, what
does it matter ? With regard to personal purity, we
cannot be too cautious or too watchful over ourselves."
On another occasion he said : " Know you not that
the lily is more secure the more it is surrounded by
thorns ? If those ladies were somewhat annoyed by
my harshness, it matters not, for they will eventually
be edified and purity will be well guarded." When
ever he was obliged to converse with women, he
occupied his mind with some good thought ; and he
used to say for the instruction of others that when
a religious is obliged to speak to women, he ought to
act as those do who are exposed to infection ; although
they cannot fly from those sick of infectious disorders,
they may hold in their hand some perfume which will
prevent their taking the disease ; and the religious who
has to converse with women should make use of the
perfume of holy thoughts to keep himself from danger.
One of his maxims was that the virtue of chastity
must be practised by every one, but especially by
those who are employed in leading souls to God ; for
the shadow even of the contrary vice is sufficient to
destroy all the good effects of teaching. He also used
to say that it is not sufficient for a missionary to be
pure in the sight of God, but he must appear so in
the eyes of the world, for it is good always to give
evidence of his holy life.

POVERTY AND CHASTITY. 251

He never permitted women to touch his hand, and
when the people used to press round him in the towns
through which he passed to kiss his hand he presented
his habit or his cloak, and without ever stopping. For
this reason he wore his cloak in the hottest weather to
his great personal inconvenience, as he said with great
simplicity on being asked why he burdened himself
with it: "These simple people wish to kiss my hand
and there are many women amongst them ; and
although I keep my hand in my sleeve they try to
take hold of it, which displeases me much because I
do not think it according to holy purity that a reli
gious should allow, even on the score of devotion, his
hand to be kissed especially by a woman. I wear my
cloak that they may kiss it and I may be free from
the danger of being touched by any of them." His
modesty was so perfect that walking with his eyes
cast down and with singular composure, he breathed
holiness in his deportment, so that many declared
they felt touched with compunction on beholding him;
and others who knew him well for many years affirmed
that in every word, action, and gesture his modesty
shone resplendent. In his instructions to young men
he used to say: " If you are not modest and discreet,
you cannot be chaste ; those who sin against holy
purity begin by being indiscreet."

252 THE SCIENCE OF THE SAINTS.

TWENTY-NINTH DAY.

" Watch ye and pray that you enter not into temptation." *
Our Blessed Saviour.

"As soon as we feel ourselves attacked by lust, let us turn our
mind and heart to God and say to him, 'Aid me, O God, my
helper.'" — St. Jerome.

ALL virtues stand in need of frequent and fervent
prayer for their preservation, but holy purity especially
requires it for its safety; for, as the combat which
we must sustain against the devil of lust is most
fearful and requires special energy, so we must neces
sarily more carefully arm ourselves with the weapon
of prayer if we wish to gain the victory.

St. Austin suggests as a very useful prayer against
the temptations of the flesh that we should meditate
frequently on our Saviour's passion, putting ourselves
in His sacred wounds. " There is no remedy," says he,
*' so powerful against the heat of concupiscence as the
remembrance of our Saviour's passion. In all my
difficulties I never find anything so efficacious as the
wounds of Christ. In them I sleep secure ; from them
I derive new life." A grave doctor observes that the
Gospel, speaking of the wound in our Saviour's side,
does not say that Christ was wounded in the side, but
that "a soldier opened His side with a lance," as if it
would signify to us that the way to the Heart of Jesus

* St. Matt. xxvi. 41.

POVERTY AND CHASTITY. 253

is now open, and that we ought to retire thither
as into the holes of a rock and caverns of a hill. St.
Bernard proposes the same remedy to us in this man
ner : As soon as you feel any temptation of impurity,
apply yourself to think on the passion of the Saviour
of the world and make the following act : " My God is
nailed to a cross, and shall I admit of these most un
lawful pleasures ?" Thus, the faithful Urias when he
came from the army to give David an account of the
siege of Rabba would riot though greatly fatigued
sleep in his own house, and when asked the reason,
answered David thus : The ark of God and the people of
Israel and Jnda arc still in the camp ; Joab, my general,
with a great many more of your servants sleep upon the
ground and shall I go into my house to eat, drink, and sleep
'with my wife ? I swear by your sacred life and my oivn
that I will never do it* Let us imitate his zeal and say
" Lord, thou art fastened to a cross to atone by Thy
sufferings for man's sinful pleasures ; I am resolved,
therefore, not to give myself up to that pleasure which
cost Thee so dear."

" Whenever you find yourself tempted," says St. Fran
cis of Sales, "imitate the example of little children,
who, at the sight of a wolf or bear, run to the arms of
their parents, or at least call to them for help and pro
tection. Run thus to the arms of Jesus, and invoke
His merciful aid and protection ; this is the resource
pointed out to us by our blessed Lord : pray, lest you
enter into temptation, f Should the temptation continue
and especially if it become more violent, embrace in
spirit the foot of the sacred cross, as though you
beheld Jesus Christ agonizing before you ; protest in

* 2 Kings xi. 1 1. t St. Luke. xxii. 40.

254 THE SCIENCE OF THE SAINTS.

His Divine Presence that you do not and will not
consent to the temptation : implore Him to defend you
from the enemy, and continue this exercise as long as
the combat continues. But while you are thus en
gaged look not on the temptation but upon Jesus ;
for should you dwell too much on the temptation,
particularly if it be violent, it might shake your
courage."

Turn your thoughts to some other subject, and
engage in some good and laudable occupation in
order to obviate the impression made by the tempta
tion.

Other servants of God when tempted have helped
themselves by remembering in general the last four
things, as the Wise Man advises : In all thy works
remember tJiy last end, and thoti. shall never sin*
Several, also, have made use of the consideration of
hell in particular, and seriously weighed that saying
of St Gregory: " Pleasure is momentary, but the
punishment due to it is eternal." And without doubt
to " descend alive into hell" by an act of faith, and to
consider the torments there which shall never end
but last as long as God shall be God, is a means very
proper to prevent our falling into sin. There are others
who have found much comfort and assistance from the
contemplation of eternal glory, by reflecting what
folly and madness it is to lose that and God for all
eternity for only a moment's pleasure ; and to neglect
those things to which God invites us and to which He
has inseparably annexed such glorious rewards, in
order to comply with the solicitations of the devil a
compliance which will infallibly be punished in endless

* Ecclus. vii. 40.

POVERTY AND CHASTITY. 255

pains. Others have found much profit from the con
sideration of death and the last judgment.

It is also a very excellent remedy against sugges
tions of impurity to turn our mind in prayer to our
Blessed Lady. For she being herself most pure and
immaculate and a virgin by pre-eminence is par
ticularly inclined to assist those who call upon her in
order to maintain their purity. Some doctors, speak
ing of the Baptist's extraordinary purity which he
always kept free from the least stain of sin, ascribe it
to the visit our Blessed Lady paid to St. Elizabeth,
and to her three months' stay with her. " This visit,"
says St. Ambrose, " related no less to his soul than
to his body ; for the Blessed Virgin's aquaintance
with her cousin Elizabeth was not the only thing
which kept her so long at Hebron, but the advantage
so great a prophet was to reap from it was partly the
cause of her stay. For, if upon her first arrival the
Baptist was sanctified and leaped for joy in his
mother's womb — if upon the first salutation St. Eliza
beth was filled with the Holy Ghost — what benefit,
think you," continues the saint, " did not three months'
presence yield to both the mother and the son?"
Father Avila says that he himself has seen several
wonderful effects of this devotion to Our Lady in various
persons who said prayers in memory of that purity in
which the Blessed Virgin was conceived, and of that
also with which she conceived and brought forth the
Saviour of the world ; such persons have been freed
by this devotion from filthy temptations which had for
a long time tormented them.

It is also a devotion no less commendable than
powerful against unchaste thoughts, frequently to

256 THE SCIENCE OF THE SAINTS.

prostrate one's self before the Blessed Sacrament and
to beg God's grace to overcome them. But, above
all, there is nothing contributes so much to the
obtaining of this grace as frequent communion, since
our Saviour Himself has prepared that table against
all those who persecute us. And all saints and holy
writers agree that the Blessed Sacrament is not only
a great remedy against all temptations in general
but particularly sovereign against impurity ; for it
deadens the fuel of sin, checks the motions of concupi
scence, and extinguishes the ardour of sensuality as
water extinguishes fire. And hence it is that St. Cyril
with other holy fathers applies to this adorable Sacra
ment of the altar that passage of Zacharias : What is
His goodness^ and what His beauty, but in being the bread
of the elect, and the wine that produceth virgins* To
prayer we must unite the practice of mortification.
St. Francis said he knew by experience that the devils
fled from those that led severe and penitential lives ;
and on the contrary that they easily set upon those
that pampered their flesh. And St. Athanasius
writes that St. Antony used to say to his monks :
" Believe me, brethren, the devil is afraid of the
prayers of men ; he dreads their watchings, fasts, and
voluntary poverty." St. Ambrose, applying to this
subject these words of the Psalmist : / was clothed with
haircloth; I humbled my soul with fasting^ says that
fasting and other rigours used on the body, are very
good defensive weapons against the assaults of the
devil.

A religious who was much troubled with tempta
tions against holy purity one day asking holy Brother

* Zach. ix. 17. t Ps. xxxiv. 13.

POVERTY AND CHASTITY. 257

Giles how he might be freed from them, received this
answer : " Pray, brother, what would you do to a dog
that was going to bite you?" "I would take up
either a stick or a stone/' said the other, " and
not cease beating him till I made him run away."
"Very well," replied the good brother, "do the same
to your flesh which is always barking at you, and the
temptation will fly from you."

THIRTIETH DAY.

"This kind is not cast out but by prayer and fasting/'*

Our Blessed Saviour.

" If you desire to be chaste, be retired, be modest, and
mortified." — Blessed Leonard.

THE vigilance which is necessary for the preservation
of holy purity consists especially in watching over the
feelings of our heart and the senses of our body. \Ve
must ever remember that as it is our duty to love God
with our whole heart, so we are bound to keep it pure
and free from all defilement. For this purpose it is
most important that we should vigorously resist and
reject all sensual feelings as soon as we perceive them.
"If the temptations are those of feelings," says St.

* St. Matt. xxvi. 41.

VOL. II.

258 THE SCIENCE OF THE SAINTS.

Francis of Sales, " we must make some change in
bodily exercise when distressed by them ; or, if this
cannot conveniently be done, let us try a change of
place or posture : such changes will turn aside the
thoughts to something else.

" If the temptation is in the imagination, let us sing,
keep with others, change spiritual exercise, that is to
say, pass from one kind to another ; and changes of
place will be an additional help. Above all, let us not
be startled at these temptations but frequently renew
our promises and humble ourselves before God. Let
us promise ourselves the victory by the intercession of
the Blessed Virgin. If after all the temptation still
continues to assail and harass us, we have simply to
continue with determined courage to refuse it the
consent of our heart. A maiden cannot be married so
long as she says ' no ' ; nor can the soul be overcome
by temptation as long as she in like manner says ' no.'

" Dispute not with your enemy nor make him any
reply, unless it be that by which our blessed Saviour
put him to flight : Begone Satan ; the Lord thy God shalt
thou adore, and Him only shalt thou serve* A chaste
wife repels at once the foul seducer ; she spurns his
advances and will not so much as look at or speak to
him in reply. She turns her heart towards her hus
band and renews the sentiments of fidelity which she
has vowed to him. In like manner the devout soul
when assailed by the enemy must not stop to reply to
him nor to dispute with his temptations, but simply
turn herself towards her Divine Spouse, Jesus Christ,
and fervently renew her protestations of inviolable
fidelity to Him alone and for ever."

* St. Matt. iv. io.

POVERTY AND CHASTITY. 259

To the watchfulness over the feelings of the heart,
we must unite a holy vigilance over the senses of our
body, especially over our eyes and tongue. Turn away
thy face, says the Holy Ghost, from a woman dressed
up and gaze not about upon another s beauty, for many
have perished by the beauty of a woman, and hereby lust is
enkindled as a fire* "The look," writes St. Austin,
" is followed by the thought, the thought is followed
by pleasure, and pleasure is followed by consent. . . .
Do not tell me that you are chaste in soul if you are
not so in your looks." St. Gregory counsels us never
to cast our eyes upon that which it is forbidden us to
desire, for it is much to be feared that the object
will captivate our hearts by means of our curiosity,
and when we least think we shall be unfortunately
surprised.

Holy Job said that he " had made a covenant with
his eyes not to think of a virgin." One would suppose
that he ought to have said that he had made a cove
nant with his mind, since thinking belongs to the mind
and not to the eyes. But he thus expresses himself to
show the intimate connection which exists between
looking at an object and thinking of it. " Job knew,"
says St. Gregory, " that the eyes are the inlets to all the
malice of the heart, and that if he kept a strict guard
on them and the avenues of his senses, his interior
would be secure and out of danger. If you therefore,
wish to prevent evil thoughts, take care to follow the
example of holy Job and keep a guard over your eyes."
"Who would not be astonished," says St. John Chry-
sostom, writing on the same passage, "that so great
a man as Job who had made head against the devil,

* Ecclus. ix. 8, 9

260 THE SCIENCE OF THE SAINTS.

fought hand to hand with him, and triumphed as well
over all his stratagems as his power, should not dare to
look a woman in the face ? He did this," adds the
same holy father, " to teach the greatest proficients in
virtue to keep a restraint and guard over themselves/'
Another saint compares the sight of a woman to a
poisoned arrow whose wound reaches the heart ; and
also to a spark of fire which alighting upon straw un
less immediately put out sets it all on fire. In like
manner evil thoughts caused by the sight of a woman
bring along with them nothing but fire and confusion
into the soul unless timely stifled and prevented. St.
Ignatius of Loyola was most particular on this point.
As exterior modesty is the fence which protects the fair
flower of chastity, the saint took care to lay down special
rules on the subject, which was never before done by
any founder of a religious order. He had these rules
greatly at heart, and complaining of a minister who had
neglected to have them immediately published and put
in practice, he said, u I wrote the rules with great
thought and study, but the ministers do not exert any
corresponding care, as if they had cost me nothing.
Now, I tell you that these rules have caused me much
labour, and that I have prayed more than seven times
and shed many tears." Hence it happened that when
ever any of the society were seen, they were recognized
by the modesty of their gait. Some evil-minded
persons took this for hypocrisy and reported it to
Ignatius, who answered, " God grant that such hypoc
risy may ever increase amongst us."

St. John Berchmans a faithful son of Ignatius
followed the rules of modesty laid down by the holy
founder with the greatest perfection. He kept his eyes.

POVERTY AND CHASIITY. 261

constantly cast down unless necessity required other
wise ; and when any stranger accosted him, he would
merely take a hasty glance to satisfy himself as to the
person he was speaking to, and then resume his usual
modest look. If addressed by any one whose voice
was familiar to him he did not raise his eyes but
answered with charity and sweetness whatever was
desired of him. This reserve became so habitual to
him that it caused him no trouble or inconvenience ;
lie maintained it even in sudden occasions of surprise.
Some- young secular students of philosophy often made
a sudden noise on purpose to put his constant watch
fulness to the proof, but they never could succeed in
disturbing it : in fine, his sight was so completely
under his control that it was never diverted but as he
pleased ; and so little liberty did he allow it that
several persons who had lived years with him, scarcely
knew the colour of his eyes.

As regards the mortification of our tongue, we
must take care lest we defile it by any expression
offensive to modesty. Fornication and all uncleanness,
or ccvetousness, says St. Paul, let it not so much as be
named amongst you as becomcth saints ; or obscenity, or
foolish talking, or scurrility, which is to no purpose*
"Be very careful," says St. Francis of Sales, "that
no dishonest word ever escape your lips, for, although
it may not proceed from an evil intention, still it may
be taken in a bad sense by those who hear it. A
dishonest word falling on a weak soul, spreads like
a drop of oil upon linen, and sometimes so completely
diffuses itself through the heart as to thoroughly
imbue it with unchaste impressions and temptations.

* Ephes v. 3, 4.

262 THE SCIENCE OF THE SAINTS.

As poison enters the body through the mouth, so the
poison of the heart enters through the ear, and the
tongue which distils it is a murderer ; for although
the poison may be counteracted by the good dis
positions it meets with in the hearts of those who
receive it, still it is always true to say that it was not
the fault of the tongue that it did not effect the death
of their souls. Let no one say that he had no bad
intention, for our Lord who knows all our thoughts
has told us, Out of the abundance of the heart the mouth
speaketh;* and although we may think no evil, the
wicked enemy thinks much, and is ever ready artfully
to make use of the least dishonest word to sully the
minds and hearts of those around us."

THIRTY-FIRST DAY.

" Lest the greatness of the revelations should exalt me, there
was given me a sting of my flesh, an angel of Satan to
buffet me. For which thing thrice I besought the
Lord that it might depart from me ; and He said to
me, ' My grace is sufficient for thee, for power is
made perfect in infirmity.' Gladly, therefore, will I glory
in my infirmities that the power of Christ may dwell in
me."t— The Apcsth St. Paul.

" Humility is the safeguard of chastity. In the matter of
purity there is no greater danger than the not fearing danger.
* St. Matt. xii. 34. f 2 Cor. xii. 7—9.

POVERTY AND CHASTITY. 263

For my part, when I find a man secure of himself and
without fear, I give him up for lost. I am less alarmed for
one who is tempted, and who resists by avoiding the
occasions than for one who is not tempted, but is not
careful to avoid occasions. When a person puts himself
in an occasion, saying, I shall not fall, it is an almost
infallible sign that he will fall, and with great injury to his
soul."— St. Philip.

OF all the means which are suggested by the saints
as most useful for the preservation of holy chastity,
humility is recommended by them as one of the first,
" How comes it to pass/' says St. Bernard, " that
some Christians, who lived very chaste in their youthful
days in the midst of all those violent temptations
to which that age is usually subject, have fallen
afterwards into the greatest vices of the flesh, and
so desperately too, that they have even been aston
ished at themselves ? The reason is that, they spent
their youth in humility and in the fear of God, and
seeing themselves every moment in danger of falling,
they continually had recourse to God who never
failed to succour them. But having lived long
chaste, they grew proud ; and when they presumed
too much upon themselves, God withdrew His hand
which sustained them, so that, being left to themselves,
they followed the motion of their own weakness
which lead them to fall." To the same cause St.
Ambrose attributes the fall of several great men, who
after having served God a long while, making His
law their daily and nightly meditation, crucifying
their flesh, restraining the heat of concupiscence
and suffering great afflictions and outrages with a
generous patience, fell at last from the summit of

264 THE SCIENCE OF THE SAINTS.

virtue into an abyss of misery and disorder. "They
began at last/' he says, "to set too great a value upon
their good works and to presume too much upon their
own strength, so that the devil, who was not able
heretofore to seduce them by all the imaginary baits
and allurements of sensuality nor overcome them by
the violence of persecution, has now undermined
them by their own pride and presumption, and hereby
wrought their ruin."

Holy Scripture and the works of the holy fathers
furnish us with numberless examples of this kind.
" I tremble," says St. Austin, " when I think of so
many great men whom we have seen and heard of,
who, after their virtues had placed them among the
stars and almost fixed their habitation in heaven,
have miserably fallen into most grievous sins and
died impenitent. We have seen, Lord, the great
lights of Thy Church fall from heaven, being pulled
from thence by the infernal dragon ; and, on the
contrary, some that lay as it were grovelling upon
the ground, have been wonderfully elevated all at
once by the power of Thy Almighty hand." How
often have we seen those who for a great while ate
of the bread of angels at the altar, fall afterwards to
feed upon husks with swine ! How many have we
known that for many years lived chaste and pure,
afterwards plunged themselves into all the filthiness
and beastliness of lust and uncleanness ! " Consider,"
says St. Jerome, " that persons far more eminent for
virtue than you are, and once great favourites of heaven
have fallen. You are not more holy than David, wiser
than Solomon, nor stronger than Sampson, and yet
all these have fallen." Nicholas, one of the seven

POVERTY AND CHASTITY. 265

deacons, upon whom the Holy Ghost descended as
well as upon the other six, became not only a heretic,
but the author of an impure sect and a father of
.heretics. Who is there who can think himself secure
from the malice of the old serpent when he remem
bers such examples ? This made St. Jerome in one
of his epistles to the holy virgin Eustochium admonish
her not to neglect herself by relying too much upon the
holiness of her state of life. " Your good resolutions,"
says he, " must not make you proud, but humble and
diffident ; you carry a great sum of gold about you,
take care not to meet any highwaymen. This life
is a race for all mankind ; we run here to obtain a
crown hereafter in the other world ; and how can you
hope for peace and quiet in a world which produces
nothing but crosses and affliction r " There is nothing
certain in this life: we are in a continual warfare,
and therefore, ought to be upon our guard day and
night. We sail in a tempestuous sea that threatens
us on every side, and in a poor leaky vessel: the
devil who aims at nothing less than our destruction
never ceases to increase the storm to overwhelm us
thereby, if he can ; hence it was that the apostle gave
this precaution even to the virtuous : Let him that
thinkeih himself to stand take heed lest he Jail*

Whoever, therefore, sincerely desires to preserve
holy chastity must take care to walk faithfully in the
path of humility. The revelation which St. Antony
had is well known. He one day saw in spirit the
whole earth covered with snares, and all of them so
dexterously laid that being affrighted at the vision
.he cried out, "Lord, who can escape all these r " and
* i Cor. x, 12.

266 THE SCIENCE OF THE SAINTS.

presently it was answered him, "The humble of
heart." Be you, therefore humble and God will
deliver you from these tempting snares of the flesh.
The Lord is the helper oj little ones, says David ; / was
humbled, and He delivered me* The highest mountain s
suffer most from storms ; a tempestuous wind some
times roots up the strongest oak, whilst the little
shrub and the osier by yielding and bending to the
wind resume their former place as soon as the violent
blast is over.

St. Jerome relates that a religious in a monastery in
Egypt was much troubled with temptations of the
flesh ; and having endeavoured in vain by fastings
and other austerities to overcome them, discovered the
state of his soul to his superior, who, having com
forted him, took this expedient to cure him. He
desired an ancient, grave and severe monk, to make
it his business frequently to contradict this young
monk, and to chide and reprehend him very severely,
and after this to come and complain as if the other
had offended him. This senior took every opportunity
of quarrelling with the young man, and acquitted
himself of his charge very well. Besides this, he
would carry to the superior not only his own com
plaints but also those of other religious ; and the
superior, having severely reprehended the accused,
always imposed some heavy penance on him, as if he
had been really in fault. This happening every day
and the young religious being extremely troubled to
see himself thus roughly dealt with, and so many
false testimonies raised against him, had recourse
continually to Almighty God, laying all his miseries^

* Ps. cxir. 6.

POVERTY AND CHASTITY. 267

before Him, begging with tears that He would take
him into His protection since all the world had for
saken him. Notwithstanding this, all the religious
still continued so to torment him that there was no
mischief done in the house which was not immediately
laid to his charge, and that by two or three witnesses,
so that he had every day new reprehensions and
penances given him. This having lasted about a
year, one of the religious asked him how he found
himself as to those temptations of the flesh which
formerly used to be so irksome to him ? " What !
said he ; " it is scarcely permitted me to live, and can
you think that my thoughts can be employed upon
sinful pleasures ? It is a great while since all those
ideas have been effaced from my mind." It was thus
the superior cured him, finding means to banish the
old ideas by introducing new ones, which were more
troublesome but less dangerous.

We read of Blessed Leonard that although he
laboured most diligently to preserve the lily of purity,
yet he had no self-reliance ; and in exhorting his
companions and others to be vigilant in the custody
of this precious virtue, he thus expressed himself :
" My brothers, old as I am, I have so much fear on
this point that I would not risk even raising my eyes
from the ground, knowing that many men adorned
with every virtue and holiness have by a sudden temp
tation miserably fallen." At other times he would
say, "Let us fly from danger, fear all things and
recommend ourselves to God, for there is nothing of
which we ought to be so jealous as chastity. The
devil never sleeps, he stands in wait for the old
as well as the young; if a religious unfortunately

268 THE SCIENCE OF THE SAINTS.

falls, it is from a great height down a deep pre
cipice." To make himself more secure he used to
reveal minutely to his spiritual father all the dangers
against this virtue, to which he was exposed and ex
horted others to do the same, saying, " Ah, if you
knew how the devil is daunted when he sees himself
discovered ! When we make known to our confessor
our tempations with sincerity and allow ourselves to
be ruled by his wise counsels the enemy flies in con
fusion ; but when he sees us deceiving ourselves and
allowing his temptations to lie concealed in our hearts,
flattering ourselves that not having sinned we may be
silent, he increases his boldness, and be sure he will
use every effort to conquer."

OBEDIENCE. 269

JUNE.

OBEDIENCE.
" Obedience is better than sacrifice."— I Kings xv. 22.

FIRST DAY.

" Let every soul be subject to the higher powers ; for
there is no power but from God, and the powers that
are, are ordained by God. Therefore, he that resisteth
the power resisteth the ordinance of God, and they
that resist purchase to themselves damnation."*— The
Apostle St. Paul.

"As in the inanimate and irrational nature according to
divine appointment the lower things are subordinate to
the higher, so amongst men the divine law requires that
inferiors be subject to and obey their superiors." — St.
Thomas Aquinas.

ST. JEROME, exhorting all religious to be obedient
to their superiors, quotes several facts which prove
the absolute necessity of obedience to some one
supreme head in every condition or state of life.
"In civil government," he says, "all are subject
to kings, emperors, and other temporal potentates.
In ecclesiastical government, all Christian people
obey the bishops of their respective dioceses ; and
the bishops themselves are subject to his Holiness
who is the head of the Church and Christ's vicar upon

*Rom. xiii. I, 2.

270 THE SCIENCE OF THE SAINTS.

earth. The greatest army submits to the authority
of one general. One captain commands a regiment
of soldiers. On board-ship there would be nothing
but disorder and confusion if every man were mas
ter, and God only knows what would become of
the ship if every private seaman had full power to
steer her as he pleased. Again, every family,
every private dwelling and poor cottage has one
whom the other members or inmates obey. There
is neither house, assembly, city, nor kingdom that
can long subsist without subordination to authority.
Every kingdom divided against itself shall be wade
desolate : and every city or house divided against itselj
shall not stand* Nor does this order exist only
amongst men ; even amongst angels one hierarchy is
subordinate to another. St. John Chrysostom teaches
the same thing: "It is bad," he says, "to be with
out a ruler, and the cause of many miseries, the
beginning of disorder and confusion. For it is as
if you were to deprive a choir of its leader, which
would destroy harmony; or a regiment of its cap
tain, which would prevent an orderly advance ; a
ship without a helmsman must sink, and a flock
without a shepherd be scattered. No less is the evil
of disobedience in subjects. "f

Obedience then is necessary for all and not for
those only who have actually renounced the world
and taken it upon themselves by vow. It is a
virtue which must be practised by those also who,
remaining in the world, are desirous to serve God
and save their souls. Children must obey their par
ents, wives their husbands, servants their masters,

* St. Matt. xii. 25, f Horn, xxxiv. on the Ep. to the Heb.

OBEDIENCE. 271

subjects their sovereigns, the faithful their pastors :
Be ye subject, says St. Peter, to every human creature,
for God's sake, whether it be to the king as excelling,
or governors as sent by him jor the punishment
cf evil doers, and for the praise of the good* Children,
writes St. Paul, obey your parents in the Lord, for
this is just. Servants, be obedient to them that are your
lords according to the flesh, "with fear and trembling, in
the simplicity of your heart, as to Christ. Not serving
to the eye, as it were pleasing men, but, as the servants
of Christ, doing the will of God from the heart, with a
goodwill, serving as to the Lord and not to men. Know
ing that whatever good thing any man shall do, the same
shall he receive from the Lord.^ Obey your prelates,
writes the same apostle in his letter to the Hebrews,
and be subject to them ; for they watch as being to render
an account of your souls. %

The saints in their various stations and employ
ments have carried their obedience to superiors to the
most exact perfection. St. Jerome says that St. Eus-
tochium used to obey her mother Paula with such
exactness that whether she went to rest by night or
rose in the morning, or took her meals, or distributed
alms to the poor, or performed any other employment
in the house, she did all in obedience to her mother's
will.

Of Blessed Margaret Alacoque we are told that
from her earliest years she practised holy obedience
with great perfection towards all those who had any
authority over her. Speaking of herself, she says :
" My Divine Master impressed in my soul so great

* St. Peter ii. 13, 14. t Ephes. vi. i, 5—8.

J Heb. xiii. 17.

272 THE SCIENCE OF THE SAINTS.

a fear of doing my own will or of following it in
anything, that I thought whatever I did would only
be agreeable to Him when done through obedience.
This gave me a great desire to do all my actions
through obedience and love." From this principle
she submitted to every one, and obeyed even those
whom she was entitled to command. UI could not do
anything," said she, ;< without permission, and that
not only from my mother, but also from those with
whom I lived and to whom I subjected myself. It is
true this obedience was often a severe trial to me "
(without doubt, because of the contradictions that her
charity met with, and the ridicule her humility drew
upon her), " yet I deemed it my duty to submit to all
those to obey whom I felt the greatest repugnance."
It is easy to imagine how much humiliation and
suffering such a universal and implicit obedience must
have cost her ; for the people with whom she lived
took advantage of it to treat her with great rudeness,
and delighted in opposing her even in the most just
and reasonable things. Others would have made this
a reason for throwing off a yoke so grievous, but the
faithful disciple of Jesus, obedient even unto death,
thought only of pleasing Him and of conquering her
self, and by these two motives she made even
contradiction sweet.

St. Rose of Lima, again, was most exact in obey
ing her mother in all lawful things and never received
a command which she did not cheerfully fulfil. Her
mother, wishing one day to try her obedience, gave
her wrong directions in embroidering some flowers.
Rose obeyed blindly and spoiled her work. Then her
mother, feigning to be angry, reproved her for it.

OBEDIENCE. 273

Upon which this truly obedient daughter answered
that she had perceived that her work was good for
nothing, but had not dared to disobey the order given
her; that it was of no consequence to her in what
manner she traced a flower, but that she would not
fail in obedience to her mother's orders. For this
reason she never began her work without asking per
mission from her mother; and one of her friends,
being astonished at the practice, she told her that
she did it expressly to join to her work the merit of
obedience.

Reverence to the divine will made St. Vincent of
Paul obey promptly all those who had any public
authority, whether the Pope or bishops, parish priests
or temporal rulers, showing all and each of them a
singular respect. From the same motive he would
never undertake the most trifling matter without the
advice and approbation of his director.

St. Mary Magdalen of Pazzi had an unbounded
affection for obedience as the great means to avoid
the danger of following her own will. Hence, in the
midst of the most trying temptations and interior
conflicts, she immediately regained her wonted cheer
fulness and serenity when the will of her superiors
was made known to her.

VOL. II.

274 THE SCIENCE OF THE SAINTS.

SECOND DAY.

" He that heareth you, heareth Me ; and he that despiseth
you despiseth Me ; and he that despiseth Me despiseth
Him that sent Me."* — Our Blessed Saviour.

" The obedience which we render to a superior is paid to God,
who says, ' He that hears you hears Me ; ' so that whatever
he who holds the place of God commands, supposing it
not evidently contrary to God's law, is to be received by us
as if it came from God Himself; for it is the same thing to
know His will either from His own, from an angel's, or
from a man's mouth." — St. Bernard.

JESUS CHRIST was sent by His Divine Father to
establish His kingdom upon earth and to be the ruler
of His people : Behold, says the Lord through the
prophet Isaias, / have given Him for a leader and a
master to the nations.^ And when our Redeemer was
transfigured on the Mount in the presence of three
disciples, a voice was heard saying : This is my beloved
Son in whom I am well pleased, hear ye Him.% Christ,
then, is the great organ of the will of God — the great
teacher to whom all must listen — the great leader
whom all must obey ; all power, all authority in
heaven and on earth is given to Him by the Father
who has set Him over all the works of His hands and
made all things subject to Him. Now it is certain
that Christ has given the same power and authority
to His Spouse the Church : As the Father hath sent
Me, He says, / also send you\ . ... he who

* St. Luke x. 16. J St. Matt. xvii. 5.

t Isaias iv. 4. § St. John xx. 21.

OBEDIENCE. 275

hears you hears Me* .... Whatsoever thou (Peter)
shall bind upon earth shall be bound also in heaven.^
Hence, when the Church enjoins anything to her
members, she speaks in the name of Christ with
the authority of God. This authority which the
Church has received from her Divine Spouse, she
exercises by the instrumentality of her ministers,
namely, by means of the Pope, the bishops, and other
pastors subordinate to them ; and in religious com
munities by the instrumentality of their respective
superiors; for, when a religious body is approved by
the Church, she delegates to the superiors of that
body her authority, and commissions them to rule its
members in her name. Hence it is evident that
whether religious or seculars, by obeying our superiors
we obey the Church, and by obeying the Church we
obey Christ Himself, and so fulfil the will of His
heavenly Father.

We must not then expect that God will send an
angel from heaven to teach us His will, for He has
already spoken to us by His Son : and the Divine Son
continually speaks to us individually through the
instrumentality of our superiors.

St. Austin says that God intimated this in the order
He observed in the conversion of Cornelius the cen
turion. This man was a heathen as to his religion,
but otherwise, as we read in the Acts of the Apostles,
a very good man, a great almsgiver, and one that
prayed very much. In order, then, to convert him and
instruct him in the Catholic faith, God sent an angel
to him, but merely with this message : Cornelius, thy
prayers and thy alms are ascended for a memorial in the

* St. Luke. x. 16. f St. Matt xvi. 19.

276 THE SCIENCE OF THE SAINTS.

sight of God. And now send men to Jopf>e, and call
hither one Simon who is surnamed Peter : he lodgeth with
one Simon a tanner \ whose house is by the seaside : he
will tell you what thou must do* " Whence comes it,"
asks St. Austin, "that God did not appoint this same
angel to instruct him ? " Undoubtedly the angel was
able to do it ; but God would have him seek instruc
tion from Peter. He would not undertake to instruct
him Himself, nor commission an angel to do it, but
committed him to man's care ; thereby to honour man
for whose sake He Himself became man and paid
obedience to man, as the Gospel states in these words :
And he was subject to them. St. Bernard makes a
similar remark upon St. Paul's conversion. Though
Jesus Christ appeared to him, yet He would not
declare His will Himself but remitted him to another,
saying : Go into the city, and there thou shalt be told
what thou must do.^ " How admirable is Thy wisdom,
O God," says St. Bernard upon these words, "that
so sweetly disposes all things to their end ! Thou art
pleased to send Thy servant Saul to whom Thou didst
speak Thyself, to a man for further instructions, thereby
to show the advantages of living under obedience.
Thou sendest him to man to honour man the more
and to show his authority; to make us respect him as
Thy vicegerent, and to oblige us to receive the orders
of our superiors as coming from Thyself." St.
Bonaventure says it is commendable obedience to
obey God when He Himself commands us, but it is a
far greater act to obey man for God's sake, because,
when we obey man for God's sake, we humble and
debase ourselves more and show a greater denial of

* Acts x. 3—6. t Ib. ix. 7-

OBEDIENCE. 277

our own will and a resignation to that of God.
Should God in person command us anything, our
most steady compliance would not be wonderful ; but
when for God's sake we comply as readily with the
commands of a man like ourselves, and submit our
wills and judgments to him with the same deference
as to God, it is certainly an act of greater merit and
more prized by Him. St. Teresa was so persuaded of
this truth that she used to say, if all the angels in
heaven were to command her one thing and her
superior another, she would prefer the order of her
superior; "for," she added, " obedience to superiors
is commanded by God in the sacred Scriptures,
and, consequently, is a matter of faith in which
there can be no mistake, whereas private revelations
are subject to illusions." And, in fact, she several
times discovered to her director things that had
been revealed to her by God ; and, because he
disapproved of them, she immediately dismissed the
thought of them.

St. Mary Magdalen of Pazzi never distinguished
the person of the superior who commanded her, but
always recognized in her God and Jesus Christ, and
regarded the command as divine and imposed on her
by the authority of God ; so that in the kitchen she
would as willingly obey the cook as the prioress,
because she saw Christ in her, and for the love of
Him she obeyed those who had received any authority
over her.

278 THE SCIENCE OF THE SAINTS.

THIRD DAY.

" As by the disobedience of one man many were made
sinners, so by the obedience of one shall many be made
just.*

" Although He was the son of God, He learned obedience
by the things which He suffered : and, being consummated,
He became to all that obey Him the cause of eternal
salvation. f

" He humbled Himself becoming obedient unto death, even
to the death of the cross ; for which cause God also has
exalted Him, and has given him a name which is above
all names." \-The Apostle St. Paul.

" Obedience is a virtue of so excellent a nature that our
Lord was pleased to mark its observance upon the whole
course of His life ; thus He often says, He did not come
to do His own will, but that of His heavenly Father." —
Si. Francis of Sales.

ST. AUSTIN, after speaking in great commendation
of the virtue of obedience, says that one of the reasons
which moved the Son of God to take human nature
upon Himself was to teach us obedience by His
own example. Man, he says, was disobedient even
to death, that is, death was the deserved punishment
of his disobedience; and the Son of God made Him
self man that He might be obedient unto death for
the redemption of man. Adam's disobedience shut

* Rom. v. 19. + I Teh. v. 8, 9.

t Philip, ii. 8, 9.

OBEDIENCE. 279

heaven's gates against us, Christ's obedience threw
them open; for, as by the obedience of one man
many sinned, so by the obedience of one many were
justified.

"Learn, O man, to be humble," writes St. Bernard ;
"learn to be obedient. The Evangelist speaking of
the Incarnate Wisdom says that He was subject to
Mary and Joseph. The Son of God humbly submits
to the yoke of obedience, and shalt thou refuse to
obey ? "

St. Teresa used to say : " One of the greatest graces
for which I feel myself indebted to our Lord is that
His Divine Majesty has given me the desire to be
obedient ; for, in this virtue I find most consolation and
contentment, it being that which our Lord recommen
ded by His own example more than any other, and on
this account I desire to possess it more than anything
else in the world."

St. Paul of the Cross when very young was pray
ing devoutly one day during Holy Week in the Church
when he heard those words sung : " Christ became
obedient unto death, even the death of the cross." At
which his heart was so struck that he kept saying to
himself: "Jesus was obedient unto death, even the
death of the cross, and ought not I to be thus obedient r"
He then made a vow of obedience, and fulfilled it by
obeying, not only his parents, sisters, and brothers,
but also the servants who waited upon him. In after
life, when he had founded the Congregation of the
Holy Passion, the good father, although the superior,
attended in this spirit of obedience with great exact
ness to the choir and all the minute duties of the
regular observance, to the great edification of the

280 THE SCIENCE OF THE SAINTS.

community. It was also his constant practice to obey
his spiritual guide in everything that related to his
own will, and followed his direction as a child. He
was also most anxious to see this holy virtue flourish
amongst the members of his congregation: "Ah, my
dear brethren/' he says in a letter he addressed to
them, " above all things let true and perfect charity
unite your hearts, so that you may have only one
heart and soul in God. Give yourselves so com
pletely into the hands of your superiors that they
may do with you what they please, when it is not
opposed to the divine law. You know that Jesus
Christ was obedient unto death, and the death of the
cross ; therefore ought you to die to yourselves,
burying your own opinion and judgment. Renounce,
my dearly beloved, your own understanding, know
ledge, and will, giving yourselves like dead men
to your superiors. So long as you do not give your
selves like corpses into the hands of obedience you
will never taste what it is to serve God. Pant
as eagerly after the destruction of your own will
as the hart after the fountain. Let it seem to you
that you have lost that day in which you have not
resisted your own will and submitted it to another.
Often offer your will in sacrifice to God and you
will feel the greatest satisfaction ; the more obe
dient you are the more tranquil you will be under
every circumstance, and you will be alike disposed
to one office as to another, for you will be truly es
poused to holy obedience and will love it in Jesus
Christ who is the sovereign King of the obedient.
And you will thus render yourselves more capable
of assisting holy Church and our poor congre-

OBEDIENCE. 281

gation by prayer, for Jesus hears the prayers of the
obedient."

Expressing the same sentiment to a devout per
son, he thus writes : " Our sweet Jesus allowed
Himself to be both clothed and stripped by the
ministers of death at their pleasure ; they bound
and unbound Him ; they pushed Him to this side
and that ; and the most meek and Divine Lamb
submitted to all. O sweet meekness of Jesus, our
sovereign Lord ! Continue to perfect yourself in
every way like a meek little lamb ; rejoice when
your designs, though good, are frustrated ; the time
will come when God will enable you to bring them
to true perfection."

FOURTH DAY.

Obedience is a short cut to perfection. They who are
living under obedience, if they really wish to advance
in the ways of God, must give themselves up always and
in all things into the hands of their superiors ; and they
who are not living under obedience must subject themselves
to some learned and discreet confessor whom they may
obey in the place of God, disclosing to him with perfect
candour and simplicity the affairs of their soul ; and they
should never come to any resolution without his advice.
Nothing gives greater security to our actions or more
effectually cuts the snares the devil lays for us than to
follow another person's will rather than our own in doing
good."— St. Philip.

282 THE SCIENCE OF THE SAINTS.

" The fulfilment of the divine will is the creature's supreme
good, and this is best secured by the practice of holy
obedience, for in it the soul attains a total annihilation of
self-love and the true liberty of the child of God. This is
the reason why devout souls find so much happiness and
sweetness in obedience." — S/. Vincent of Paul.

THE holy fathers are unanimous in bestowing the
highest praise on the virtue of obedience, extolling
particularly its excellence and merit for perfection.
St. Austin several times in his works asks why God
forbade Adam to eat of the tree of knowledge of good
and evil ; and one of the reasons he gives is that it
was to teach man the intrinsic excellence of obedi
ence and how great the evil of disobedience. It was
not the fruit of the tree that wrought all those evils
that followed from Adam's sin, because the tree itself
had nothing that was bad in it since God himself saw
all His works to be excellent and good ; nor is it to
be presumed that He would permit any evil thing
to grow in the earthly paradise. Disobedience,
therefore, — a breach of God's law — was the cause
of all the evil. And for this reason St. Austin says
that nothing shows the malice of disobedience more
than the punishment inflicted upon Adam for eating
the forbidden fruit. The same holy doctor, giving a
reason for the prohibition to Adam, says that since
man was created to serve God it was necessary to
restrain him in some particular that he might be
sensible of his dependence upon a superior power.
Wherefore, God tried him by obedience not only that
he might acknowledge his Creator, but also merit, had
he persevered, an eternal and consummate union
with Him.

OBEDIENCE. 283

Whoever, therefore, wishes to fulfil with perfection
the divine will, and to make great progress in virtue,
must apply himself with diligence to the practice of
holy obedience. Speaking to Israel, the Lord said by
the mouth of Isaias, Thy eyes shall see thy teacher, and
thy ears shall hear the word of one admonishing thee behind
thy back: 7 his is the way, walk ye in it; and go not
aside neither to the right hand, nor to the left* St.
Joseph Calasanctius used to say that an obedient
religious is a precious gem, and St. Aloysius Gonzaga,
that religion is a ship in which even those who actu
ally rest from labour, make the voyage. Yes ; for a
religious who is truly obedient merits not only when
he fasts, or meditates, or recites the office, but also
when he takes repose or abstains from labour ; when
he eats or goes to recreation. In the lives of the
holy Fathers of the Desert we read that four devout
monks came one day to the glorious Abbot Pambo
and severally recounted to him the virtues for which
the others were most eminent, desiring to know which
was the most excellent way. One fasted much ; an
other perfected himself in actual poverty ; the third
was distinguished for his fervent devotion, and the
fourth had lived for two-and-twenty years under
obedience. When the holy abbot had heard what they
had to say, he answered: "This last is the first in
virtue ; for you follow your own wills, whereas he
follows that of another."

St. Mary Magdalen of Pazzi preferred the most
trivial and mean actions performed in obedience to
those of greater perfection performed of her own
choice ; and for the same reason she esteemed more

* Isahis xxx. 20, 21.

284 THE SCIENCE OF THE SAINTS.

highly life in community than eremitical or solitary
life, saying that though there is great perfection in
the solitary and anchoretical state, nevertheless a life
in community presents an opportunity for a mystical
death by the subjugation of self through the morti
fication of the will. She was also most anxious that
her subjects should highly value the virtue of obedience,
and exhorted them to the practice of it with great
fervour, showing them its greatness and how pleasing
it is to God, and teaching them by word and example
how to acquire it. She said to one of them : " If you
wish in a short time to acquire much hidden virtue,
never omit this good and salutary exercise of obedi
ence, for I hold it to be most efficacious in giving
death to self and life to the soul." Another time she
said that obedience seeks to have no will of its own in
anything, however holy, but aims only at reverencing
superiors, becoming blind and obeying simply; that
unwillingness to obey when superiors forbid us to
practise austerities and spontaneous penance, is self-
love. In short, she said that the virtue which exalted
Christ was obedience, for He obeyed even to the death
of the cross.

St. John Climacus came one day to a monastery in
which he saw many venerable religious men, who
were always ready upon the least sign given them to
do whatsoever was commanded them ; and he says
that some of them had been enlisted under the stan
dard of obedience for above fifty years. He asked what
benefit they had derived from this their submission ;
and was told that some were hereby come to a pro
found humility, and by that means had defeated the
devil in several dangerous attacks he had made

OBEDIENCE. 285

against them ; whilst others had overcome all resent
ment when any injury or affront was offered them.

St. Dorotheas tells us that his disciple Dositheus
was of a very delicate constitution, and that whilst he
was in the world he was struck with a lively appre
hension of the final judgment and of the rigorous
account he was one day to give, God granting him
what the Royal Prophet requested in these words :
Pierce Thou my flesh with Thy fear , for I am afraid of
Thy judgments* To be able to answer for himself on
that great day he became a religious, but finding that
his health would not let him rise at midnight to
matins, nor eat the ordinary diet, nor comply with all
the observances of the community, he resolved to
devote himself entirely to obedience. He undertook
to serve in the infirmary in the lowest offices, and to
do whatever was commanded him there though ever
so humiliating. Having done this for five years
he died of consumption, and God revealed to the
abbot of the monastery that Dositheus had merited
as much as St. Paul and St. Antony the hermits had
done. When the other religious heard this, they
began to murmur and complain, asking, "Where
is God's justice, if a man that never fasted and
always ate of the best, be equal to us who perform
all duties of religion and bear the heat and burden
of the day r What are we the better for all our
austerities r Our continual labour and pain signify
nothing." Whilst they were thus complaining, God
gave them to understand that they did not know the
worth and excellence of obedience, and that it was
of so high a value in his sight that Dositheus had

* Ps. cxviii. 1 20

286 THE SCIENCE OF THE SAINTS.

merited more in a short time than several of them had
by their long and rigid mortification.

FIFTH DAY.

" Obedience is the compendium of the spiritual life, and the
least laborious, least dangerous, the most secure, and
most expeditious way to enrich ourselves with all virtues,
and to reach the end of all our desires, life eternal," —
Venerable Father Alvarez.

" By the other virtues we offer to God what we possess ; but
by obedience we offer to Him ourselves." — St. Gregory.

ST. THOMAS OF AQUIN after stating that obedience is
the chief and principal vow made in religion, proves
his assertion by the following reasons : first, because
by the vow of obedience we offer to God what is most
valuable and pleasing in His sight. By the vow
of poverty a person offers to God his earthly posses
sions, his external goods, but not himself. By the
vow of chastity he dedicates to God his body, his
flesh, his animal part, but not himself. By the vow
of obedience he offers himself wholly and entirely to
God, because he offers to Him his rational will, which
alone truly and properly constitutes the nature of
man. St. Jerome, speaking of the difference between
sacrificing ourselves and sacrificing our riches, .says
that a consummate virtue is not necessary to sacrifice

OBEDIENCE. 287

our riches, since those who are only novices in
perfection are capable of it. Antisthenes and other
heathen philosophers have done it before us ; but
to sacrifice ourselves to God belongs peculiarly to
Christians and apostolical men. Hence St. Thomas
remarks on this subject that Christ, speaking to His
disciples concerning the reward he had prepared for
them, did not say, ye that have left all, but ye who
have followed Me, for all perfection lies in following
Christ. Verily, I say unto you, that you who have
followed Me shall sit upon twelve thrones* Now, the
counsel of obedience is included in these words ; for
as the holy doctor adds, obedience is nothing else
than following the direction and will of another.

The second reason why obedience is the most excel
lent of the religious virtues is, because it implicitly
contains poverty and chastity, but is not itself inclu
ded in either of them. A person who follows strict
obedience must be ready to abandon all things,
to practise mortification and to fulfil all that is
enjoined him with regard to the other virtues. By
poverty he may relinquish all things and by chastity
he may practise the greatest austerities, yet in all
these acts he may really please himself and follow
his own will, but under obedience he will observe
those virtues in perfection. Hence, in some religious
orders the vow of obedience only is enjoined, because,
in reality, it includes the others. This was the case
formerly in the order of St. Benedict, and is still
amongst the Cistercians, the subjects merely taking
a vow of obedience according to the rules.

The third reason is that obedience more than the

* St. Matt. xix. 28; St. Luke xxii. 30

288 THE SCIENCE OF THE SAINTS.

other two virtues helps religious to attain to the end
of their holy vocation.

This important truth was well known to the saints.
Blessed Sebastian Valfre always had a most lively
desire to go to Rome to visit its holy places, and more
particularly to breathe forth his prayers and satisfy his
devotion over the mortal remains of his holy father,
St. Philip, which are jealously preserved in the church
dedicated to him. An opportunity for making this
journey came and he sought permission of the superi
or, who not only at once freely consented to his
pious request, but moreover, encouraged him to set out
directly, and gave him various commissions for the
holy city. Everything being arranged, he took leave
of the fathers and of his friends, and accompanied byFr.
Genesio Carriatore and many other persons, he set out
for the river Po there to embark. Just as he was about
to leave the port, Carriatore gave him a note which he
had a secret commission from the superior to deliver
at that very moment. The note ran thus : " As soon
as you have read these few lines, you will immediately
return to the congregation, thinking no more of the
journey to Rome." Having read the note, he directly
took up his packages and got out of the vessel, merely
saying, " Let us return home; the journey to Rome is
delightful, and is at an end."

Blessed Leonard used to say that by obedience we
practise in an especial manner the three theological
virtues. We practise the virtue of faith by regarding
in the person of the superior God from whom he has
authority to command or forbid whatever he deems
proper for the good regulation of those under him.
We practise hope, placing all things in the hands of

OBEDIENCE. 289

those who rule over us in confidence that we are
directed by an especial Providence. We give up our
own will and are ruled by that of others, secure of
being guided in the way most to our advantage. And,
finally, we practise the virtue of charity by loving the
Divine Will, and embracing what God by means of
our superiors disposes, willingly doing their pleasure.
He held obedience in such high esteem that when
anything arduous or difficult was imposed upon him,
or to encourage others, he would say, " If we have
made the vow of obedience, let us give even our lives
for it ; I shall consider myself most fortunate if I die
for obedience." He was often requested by persons of
distinction, and even by cardinals, to transact some
important business, but he always pointed to his
superior, if he was present, and replied with humility,
" Please your eminence, this person stands to me in
the place of God upon earth. I cannot say anything
for myself. Since I made my religious profession, I
have had no will but that of my superior who governs
me in the place of God." His esteem for his superiors
was such that besides speaking to them with reverence,
he always listened with attention to whatever was
said with his eyes cast down. He showed the sincer
ity of these sentiments by placing himself in their
hands as a child, ready to obey whatever they com
manded.

u VOL. II

290 THE SCIENCE OF THE SAINTS.

SIXTH DAY.

" ' Why have we fasted, and Thou hast not regarded ? We
have humbled our souls, and Thou hast taken no notice.'
' Behold, in the day of your fast, your own will is found.' "*
— The Prophet Isaias.

" Obedience is a penance of reason ; and on that account a
sacrifice more acceptable than all corporal penances and
mortifications. God is more pleased to behold the lowest
degree of obedience for His sake than all other good
works which you can possibly offer to Him." — St. John
of the Cross.

ST. FELIX OF CANTALICIO in all his actions looked to
the direction of holy obedience and followed it as the
safest guide; hence, if his superiors simply forbade
him any act of austerity, he abandoned it forthwith,
not only without repugnance but even with the most
perfect peace of mind. As an instance of this, at the
suggestion of the cardinal protector of his order he
resumed the use of sandals, though he had been
accustomed to go barefoot for a considerable time,
without a single expression that indicated an undue
attachment to his former practice, or a fear lest
people in the world should think that his abandonment
of it had arisen from weariness in the service of
God.

Blessed Sebastian Valfre thus wrote to a nun who
had used the discipline in opposition to her director's
judgment: "You have committed a great error in

* Iviii. 3.

OBEDIENCE. 291

disciplining yourself against the judgment of your
confessor. The devil suffers more than you, yet does
not draw any benefit from his torments, they being
the effect of his disobedience. From this time pro
ceed differently. As long as you do your own will,
suffer what you please you will never gain any merit
with God. One Pater Nosier devoutly recited through
obedience is worth a hundred disciplines to blood
made through caprice. Discipline your passions ; be
more humble and gentle ; this is the sure road that
leads to Paradise/'

Of St. Ignatius, it is said that he used sometimes
to interrupt his subjects in some course of extra
ordinary penance to teach them that obedience was a
still higher thing, and to preserve them from the
danger of pride. Thus, when a brother asked leave
to fast during Lent on bread and water, the saint
permitted him (for he always complied with the
inclinations of all when they were not wrong), but
when Good Friday came he commanded him to eat
the food provided at the common table, thus adding
to the merit of the fast that of obedience and a victory
over self-will.

St. Catherine of Bologna used to do the same.
She never spoke of obedience except in the tenderest
manner ; she preferred it to all other virtues, and did
not hesitate to say that it is more meritorious than
the most austere life, and that no macerations how
ever terrible can equal it. "I exhort you, my dear
daughters," she used often to say to her novices, " not
to neglect any means of acquiring this great virtue ;
I conjure you not to refuse to God the sacrifice that
He expects and demands from you." She herself like

292 THE SCIENCE OF THE SAINTS.

a faithful follower of Jesus who, before teaching, gave
in His own person an example of His lessons, applied
herself like a novice to everything prescribed by holy
obedience, and never did the least thing without
asking the permission of the abbess,

Blessed Margaret Mary Alacoque after her entrance
into religion submitted to her superiors as to Jesus
Christ and received their words as oracles from God ;
hence, though her eagerness to mortify herself and to
suffer was great, her desire to obey and to practise
implicit submission was still greater.

However, on one occasion by a subterfuge suggest
ed by the desire of suffering she resolved to prolong
some austerity that had been permitted her further
than exact obedience allowed. Although her motive
was good, tfris excess did not please God who loves
the simplicity of obedience better than the most severe
austerities ; and the holy father, St. Francis, for
whom she had conceived a great devotion, appeared
to her to reprove her for this fault. He spoke to her
severely, and uttered words which became deeply
engraved in her heart, and which she repeated after
wards to the mistress of novices. " What ! " said he,
udo you think to please God by passing the limits of
obedience r Remember that obedience is the chief
virtue of this congregation and not austerity."

It is related in the lives of the Fathers of the
Desert that the holy priest Stephen, being in his last
illness, was obliged by his physicians to eat meat ; a
brother of his, a secular, but a very virtuous man, was
shocked and exceedingly grieved that he who had
lived so many years in such extreme abstinence and
mortification should at the end of his life eat flesh

OBEDIENCE. 293

meat. Whilst occupied with these thoughts he fell
into an ecstasy, and saw in spirit one standing by
who reprehended him for being scandalized without
cause at what his brother did through necessity and
by obedience, and continued, " If you desire to know
the merit and glory of your brother, turn and see him."
Upon which, turning about, he saw his brother
fastened to the cross with our Lord : " Behold," said
he who appeared to him, " the happy state of your
brother, and learn to glorify Him who glorifies in this
manner those that love Him in truth."

" The evil one," says St. Francis of Sales, " cares
not iibout our mortifying the body provided we do
always what he wishes ; he fears not austerity, but
obedience. What greater austerity can there be than
holding one's will continually subject and obedient r

" When you gave yourself to God after many prayers
and much consideration, it was found good that you
should enter into obedience and the denial of your
own will, rather than be left to your own judgment
and to yourself. Do not suffer yourself, then, to be
overcome, but remain where our Lord has placed you.

** But you complain that you cannot do such and
such a penance you wish. Tell me, I reply, what
better penance could an erring heart have than to
endure a continual cross and denial of its self-love?
But I say too much ; God himself will hold you with
that same hand of His mercy with which He placed
you in this vocation ; and the enemy will have no
victory over you, but you must be well proved by
temptation and well crowned by perseverance."

St. Mary Magdalen of Pazzi when she was ill
always used to refuse any delicate food that might be

294 SCIENCE OF THE SAINTS.

offered her; but if she was told to take it out of obedi
ence, she took it without further scruple, exclaiming,
" Benedictus Dens."

But her strength in this virtue may be gathered from
the fact that when in rapture God ordered her to do
anything, she would not do it without the permission
of her superiors. Thus, when God commanded her to
live on bread and water only, and her superiors for
a trial forbade her to do so, she cheerfully obeyed
till, being satisfied with their trials, they gave her
permission. When in obedience to the command
of God she had begun to go barefoot and wear
nothing but a ragged tunic, being ordered by her
superiors to put on her shoes, she did so, and per
severed although her feet became so painful and
inflamed that for many days she was compelled to
drag herself on the ground on her hands and knees.
Then she said to God in a rapture, " O Lord, when I
am with Thee I will obey Thee, whilst I am with
them I will obey them ; " and in reply God declared
Himself pleased with her obedience.

OBEDIENCE. 295

SEVENTH DAY.

"A man who leads a common and ordinary life under obedi
ence is more to be esteemed than one who does great
penance after his own will." — S/. Philip.

" Naturally we all have an inclination to command, and a
great aversion to obey ; and yet it is certain that it is more
for our good to obey than to command ; hence perfect
souls have always had a great affection for obedience, and
have found all their joy and comfort in it." — 6V. Francis of
Sales.

THE saints well understood this truth and considered
it a great happiness to be under obedience. St. Alary
Magdalen of Pazzi had such an affection for holy
obedience that however difficult was the task
imposed upon her and however much fatigued she was
at the moment, she was never known to show any
repugnance or displeasure, but received all orders
with a cheerful look as if what was said gave her the
greatest joy ; and this was so truly the case that some
times she even had fears lest she should have no merit
in her obedience, seeing that she found in it so much
spiritual delight and comfort. But, not content with
being subject to her superior, she voluntarily sub
mitted also to her companions and even to her
inferiors. To this end she selected one in particular
whose permission she asked for even the most trifling
actions that she was desirous to perform ; and she
obeyed her exactly. When she could not have her by

296 THE SCIENCE OF THE SAINTS.

her, she used to ask permission of someone else ; and
when in any employment she had a companion, she
made a point of looking up to her for the time being
as her superior.

When St. Anselm was made Archbishop of Canter
bury he became unhappy because he was free from
the yoke of obedience ; and at his own solicitation
the Pope appointed for him a superior whom he
might obey. He then regulated his conduct by
the advice of this superior, and undertook nothing
without his consent.

The venerable Father Pinamonti valued so much a
life under holy obedience that he submitted himself
with the utmost condescension even to those who
had no special authority over him, considering
every one as his superior who afforded him an
opportunity of practising this virtue and denying
his own will. It is incredible how great was
his dependence upon Father Segneri for the twenty-
six years that he accompanied him on his missions.
On every occasion he studied most carefully to accom
modate himself to the inclination of his companion,
subjecting himself to his wishes, and comforming
himself to his every motion with as much readiness
and alacrity as if he had served him, not as a com
panion but as a staff serves an old man, without a
will of his own. Nor was his obedience restricted
to the particular duties of the missions : it extend
ed over the whole of his conduct in their journeys
and their hours of repose and refreshment ; in every
particular kind of their common life he showed such
dependence as could not have been exceeded by the
most fervent novice in the cloister, and even scru-

OBEDIENCE. 297

pled at being withdrawn for ever so short a time from
what was prescribed by Father Segneri.

It is related of St. Ignatius that although he
was the founder and general of the Society, he yet
took care to practise holy obedience in many ways.
Thus, when he was serving in the kitchen he was
as obedient to a sign from the cook as others could be
to a command from the general. He also yielded
himself without reserve to the orders of physicians.
Having observed the Lenten fast with a willing
spirit but a weak body up to the Wednesday in Holy
Week he was attacked by a fever, and the physician,
Alessandro Petronius, knowing that this was caused
by his extreme weakness, desired him to take a little
chicken in the evening. Suspecting, however, that
Ignatius would not consent to this during Holy
Week, Petronius asked him next morning if he had
done as he had prescribed, Ignatius said that he had,
when Petronius remarked : " I have known many who
have fallen ill at this season after observing the fast
who could hardly be induced, after great trouble, to
touch flesh, but you have yielded to a single word :
to tell you the truth, this astonishes me greatly."
Ignatius, bending his head, replied: "But I must
obey." Petronius often told this anecdote in his
praise, and what is more, St. Francis of Sales re
lates it in one of his letters to St. Jane Frances of
Chantal as a rare example of virtue.

We also read of St. Alphonsus Liguori that his
submission to the doctors was most admirable :
" They had scarcely spoken before they were obeyed.
As he had a very delicate body, blisters were most
painful to him ; but he never sought to be exempted

298 THE SCIENCE OF THE SAINTS.

from their application. He obeyed the physicians
not through the wish to prolong life but because he
recognized God's will in theirs. One day, amongst
other things the saint said to Doctor Farrara : * I am
nothing but an old man now : what can I hope for
or aspire to ? I obey in order to fulfil your will and
that of God.'"

St. Philip Neri, the great apostle of Rome, behaved
in the same manner. He was particularly obedient to
physicians when under their care, and although he
had a great repugnance to medicine he always sub
mitted and took whatever was ordered. If they said he
was to leave off saying Mass, or hearing Confessions,
or making mental prayer, he did so immediately
without any expostulation or debate. Angelo of
Bagnana once commanded him to desist from saying
office for forty days ; and he obeyed without a word
although it was the keenest possible mortification to
him.

OBEDIENCE. 299

EIGHTH DAY.

" Many religious and people in the world have made progress
in the spiritual life without much prayer, but without obedi
ence they have never made a single step." — St. Francis of
Sales.

"A single instant passed under simple obedience is immeasu
rably more valuable in the sight of God than an entire day
spent in the most sublime contemplation." — St. Mary
Magdalen of Pazzi.

THIS saint esteemed subjection to community life and
obedience to rule above the most exalted practices of
devotion : " For," said she, " in performing" what is
required by the rule or obedience to superiors, we are
sure that we perform the will of God and are conse
quently gaining merit and pleasing Him ; but we are
not so well assured of this in the best private devotion
of our own choice."

This sentiment she amply confirmed by her example.
It is related in her life that her superior would often
call her when she was in a rapture, and assign her
various employments ; the sound of her superior's
voice was sufficient ; she would instantly recover her
senses and perform the obedience ; and often she
would do this whilst still in rapture. Once, on the
festival of the Assumption as she was rapt in high
contemplation, the prioress called her and told her to
serve at table. This she did, instantly recovering her

300 THE SCIENCE OF THE SAINTS.

senses, though in serving she was so much abstracted
that at every step it seemed she would fall again into
rapture, and indeed did so immediately she was free.

Blessed Margaret Mary Alacoque entertained the
same esteem and love for holy obedience. It is re
corded that having obtained permission of the superior,
she for some years spent the whole night of Holy
Thursday before the Blessed Sacrament. She used to
repair to the choir at half-past seven, and from that
time till the next day she remained on her knees
without support, her hands joined, and motionless.
God only knows the delight which this devotion
afforded to her heart, all burning with divine love.
A young sister wishing to try whether vanity had
any share in this practice asked permission of the
superior to go in the middle of this holy night
and interrupt Margaret's prayer. Having obtained
this permission, she went and said to her in a low
voice : " Our mother orders you to go and warm
yourself." The servant of God instantly obeyed,
went to the common room fire, remained there a
quarter of an hour, and then returned to resume her
place before the Blessed Sacrament.

This saint used to say that when humility and
obedience do not eminently adorn the soul, her lights
ought to be suspected, however sublime they may
appear; on the contrary, where humility without
affectation and obedience without delay, reserve, or
murmuring exist, there is the true spirit of God.

When souls are led to unusual practices of devotion,
obedience is the safe test to ascertain whether the
spirit which conducts them is truly the spirit of God,
or whether it rather proceeds from hypocrisy, illusion

OBEDIENCE. 301

of the devil, or the imagination of a brain puffed up
with pride.

Sister Margaret was not spared in this. Her obedi
ence was put to trials of all kinds throughout the
whole of her life, and remained firm and unalterable.
Her superiors always found in her a full and blind
submission to their will, and a continual distrust of
her own illuminations ; if through inadvertance she
ever failed in obedience she was always the first to
accuse and humble herself for it, and often said that
nothing appeared to her so horrible in the house of
God as a self-willed religious. Be sure, she would say,
that humility, simplicity, and exact obedience were
never united with false virtues, nor can they ever be
the fruit of the deceits of the devil.

The venerable Joseph Anchieta thus wrote to a reli
gious who seemed uneasy because the employments of
obedience did not allow him much time for prayer :
"The main point consists not in speaking but in doing
well, and in knowing no other language than that of
obedience — the only one which God understands and
which in effect is His own language. Without obedi
ence all our prayers to God are useless, for He will
not listen to a disobedient subject. I wish to make
you understand that when obedience keeps you so
fully occupied that you have not time to pray, obedi
ence itself prays for you, and surely is well accepted
by Him who was obedient even unto death."

Whilst St. Simon Stylites was living upon a pillar
forty cubits high, all absorbed in the contemplation of
heavenly things, the holy solitaries of the oriental
deserts having consulted together sent to him to ask
why he led so strange a life, leaving the common road

302 THE SCIENCE OF THE SAINTS.

Avhich had been trodden by all the saints and the holy
fathers who had gone before him, and to order him in
their names to come down immediately from his pillar ;
giving private instructions, however, to their messen
ger thai if Simon showed himself ready to obey, he
must suffer him to remain and encourage him to pro
ceed in his undertaking, as he would show by his
ready obedience that what he did was not from caprice
but by divine inspiration. If however he refused to
obey, he must oblige him to come down by force. The
messenger had no sooner delivered the message than
the saint without making the least reply or delay pre
sently disposed himself to come down. Whereupon,
the messenger told him to continue where he was,
for the fathers judged his undertaking was from God.
St. Basil, the great master of religious perfection in
the Oriental Church, thus addresses religious : " Make
it a maxim never to do anything contrary to the
advice, or without the knowledge of your superior, for
concealment is a kind of theft and sacrilege ; such
actions as you conceal are extremely prejudicial to
you and can never turn to your profit. I admit that
you look upon them as good, but if so, why do you
conceal them ? Why do you not ask your superior's
leave to do them ? He seeks your good as much as
you do yourself; apply to him, and if reasonable, he
will not deny you, and then God will bless all your
undertakings. Do not for want of a little submission
do what is not only unprofitable, but also highly pre
judicial to you lest God reject you and say to you as
He said once to His people by the prophet Isaias :
Offer sacrifice no more in vain." *

OBEDIENCE. 303

The tree which God forbade Adam and Eve to eat
of was not bad in itself, but on the contrary, very
good ; yet, to give them an occasion to merit by sub
mission and obedience to their Creator, God was
pleased to forbid them the use of that which but for
the prohibition they could have eaten of very inno
cently. A superior sometimes acts in the same way
with the religious that are under his care; he forbids
them things that are in themselves good, either because
they are not proper for them or to try their submission
and obedience.

NINTH DAY.

41 Doth the Lord desire holocausts and victims, and not rather
that the voice of the Lord should be obeyed ? For obedi
ence is better than sacrifices."* — The Holy Prophet Samuel.

" Obedience is justly preferred to holocausts and victims,
because by sacrifices we offer to God the flesh of others,
whereas by obedience we offer to Him our own will." — St.
Gregory.

WHILST St. Peter Claver was performing great won
ders amongst the negroes, his superior ordered him
to change entirely his method of instructing them, and
to abandon certainjpractices from which up to that
time he had derived great fruit; he immediately
obeyed, merely saying these words, which show his

* I Kings xv. 22.

304 THE SCIENCE OF THE SAINTS.

humility as well as his obedience: "What a miser
able creature I must be, since I cannot do a little good
without occasioning a great deal of evil and without
troubling the whole house ; but it is only what might
be expected from an ignorant indiscreet person, from
such a sinner as myself." Another time, when he
went to give a mission at Tolu, a village at a consi
derable distance from Carthagena and where he
had already published the ordinary indulgences, he
received a letter from the rector desiring his return to
the college. The parish priest, the officers and soldiers,
afflicted at losing him, used all their endeavours to
detain him a few days until they could write to the
rector, representing the desolation of all the people,
the misfortune of so many souls that then seemed
disposed to profit by his labours, the weather, which
was so extremely inclement, and the bad roads ; all of
which were sufficient and reasonable excuses to which
his superior could not object. But, notwithstanding
all that could be said, and painful as it was to him to
see his labours useless and so much fruit lost, nothing
could stop him ; he set out and reached Carthagena
on the day appointed. It seemed as if God recom
pensed his obedience by a special protection, for as
soon as he set out the rain which until then had been
incessant suddenly ceased.

The same spirit of perfect obedience shone most
conspicuously in Blessed Leonard. Although he was
aware of the good effect produced by his preaching,
he declared that if he was ordered to give up the
missions entirely, he would obey readily, even joyfully ;
and he used to say that obedience was a virtue so
pleasing to God that without it every good work lost

OBEDIENCE.

305

its merit. Frequently when he was employed in giv
ing a mission he received an order not to proceed to
the places adjoining in the same diocese, but to turn
back to give one in a distant part of the country, and
afterwards to return to the place whence he came ;
and, however unfavourable the season might be, and
notwithstanding the pain and fatigue he endured from
walking barefoot, he set off without delay not for a
moment considering the inconvenience. To one
who urged him to explain to his superiors the difficul
ties he found at his advanced age in executing some
of their orders, he wrote thus : " My father, we must
obey ; you touch the most delicate point in my con
science. I declare that for fifty years of my life in
religion I have never had to confess having failed in
holy obedience ; and do you think that now I am old
I would fail on this score !"

The venerable mother Seraphina had obtained from
her director, who was absent at Naples, permission to
receive holy communion every day. He nevertheless
advised her not to do so without each time asking per
mission of the ordinary confessor of the convent, who
frequently denied her that inexpressible happiness ;
but notwithstanding the pain it caused her she always
obeyed. On one of these occasions she was assisting
at the adorable sacrifice of the Mass when she had a
vision in which it seemed to her that our Blessed Lord
invited her to receive the holy communion. This vision
excited in her the most vehement desire to receive the
adorable sacrament, yet she would not do so, convinced
that though she might be subject to an illusion in
following a vision, she never could do wrong in
obeying her confessor in all that was not sin.

x VOL. n.

306 THE SCIENCE OF THE SAINTS.

It is related of St. John of the Cross that at the
conclusion of his studies, when he embraced the con
ventual life, his director perceiving that his great
learning subjected him to some degree of vainglory
ordered him to confine his studies to the catechism,
leaving all other books alone. This order he followed
with the greatest exactness for a long time, and after
wards he said that it was to his docility in adopting so
humble an exercise that he owed the gift of obedience,
as well as many other virtues for which he became so
conspicuous.

The historian of the life of St. Francis Xavier des
cribing his obedience says that St. Ignatius had
resolved to call him from the field of his missionary
labours in the East where he was performing such
wonderful things for the good of souls. St. Francis
at that time was on the point of gaining whole king
doms to Jesus Christ, notwithstanding which, St.
Ignatius having written a letter simply subscribed
with a single " I " to give him notice to return, doubt
ed not that upon the receipt of it St. Francis would
leave his glorious enterprise, forsake the Eastern
world and return forthwith to Rome whither obedience
called him. God called him to heaven to receive the
recompense of his labours before that letter came to
his hands, or he would certainly have obeyed.

OBEDIENCE. 307

TENTH DAY.

" Would you know who are true religious? Those who by
the exercise of mortification have so completely overcome
their own wills that their only desire is to follow the precepts
and counsels of their superiors." — St. Fulgentius.

"In religion there is no shorter path to perfection than
that of obedience to superiors ; hence I rely more on one
of their words than on a hundred private revelations.
When the superior orders me to do anything to which I
have a repugnance, I will raise my heart to God with the
thought that he commands me to do it, and without reply
I will obey with the promptitude of the angels, thanking Him
for condescending to employ me in the execution of His
will."— St. Ptter Clavtr.

ST. PETER CLAVER'S conduct was comformable to his
principles, and the respect he bore to those who had
authority over him was truly wonderful. His most
intimate and familiar friends became objects of his
veneration as soon as they became his superiors; he
only considered in them Him whose place they held ;
and as this character belonged to every superior, he
may be said, in truth, never to have changed his
superiors. He appeared before them like the youngest
novice in the most humble attitude, with his head
uncovered, his eyes cast down, his mind attentive to
the least sign of their will ; and no difficulties or
dangers could ever make him hesitate for a moment
when once he became aware of what they required of
him. But his obedience and respect were not con-

308 THE SCIENCE OF THE SAINTS.

fined to the mere fulfilment of the orders ot his
superiors ; his whole heart was open to them. He
gave them an exact detail of his prayers and the
movements of his soul, begging them to guide and
reform him in the manner they judged most proper;
for he who was so great a master to others did not
believe he could decide anything right for himself,
holding it as a maxim that as we never see ourselves
correctly we never can judge correctly for ourselves,
and consequently, always need the guidance as well
as the vision of another.

To be the better assured of his perfect obedience
superiors often subjected it to the severest tests.
One day, after giving him a very severe reprimand,
he was desired to remain on his knees till further
orders. Although he was then very aged and infirm,
he remained so for nearly an hour, feeling great joy
in this mortification and determined to remain there
the whole day if his penance had not been changed.

St. Philip had such a horror of disobedience that
when any one had shown a notable repugnance to
any duty, it mattered not what, he wished him immedi
ately to leave the congregation. Upon this subject we
may quote what was found in one of his manuscripts:
"In case a man does not know how to go on without
making a trouble, either about the meals or the
church, or whatever else is wanted of him, let him
ask leave to separate himself from the congregation
as quickly as possible, for otherwise, after the first or
second offence, his dismissal will be given him ; for
I am positively resolved not to keep any in the house
who are not observers of the few orders which are
given them."

OBEDIENCE. 309

St. Vincent of Paul acted in the same manner with
the members of his congregation. He used to tell
them that the virtue of obedience combined with
regularity was the soul, and as it were, the substance
of religion ; that all the good of the creature consists
in fulfilling the design of God, and that they are not
fulfilled but by the faithful practice of obedience;
that, in fine, those who are in heart disunited from
their superiors, who murmur against them, who
contradict them, are guilty of interior apostasy. He
added that obedience to be perfect must be voluntary,
because it should spring from the heart or affection ;
prompt, because true obedience admits no excuse or
delay ; courageous, because it should not be arrested
by the sight of obstacles ; persevering, because it is
necessary to obey like Jesus Christ who obeyed even
unto death.

St. Francis of Sales addressing the nuns of the
Visitation says: "Every sister on entering the reli
gious state ought to leave her own will at the convent
gate, so as no longer to follow any other will than
that of God." This is just what St. Dositheus
attested of himself. From his first entrance into
religion he had stripped himself entirely of his own
will, subjecting it to that of his superior and making
known to him all his temptations and desires ; and
by this practice he declared that he had gained such
peace of heart and such tranquillity of soul as
nothing could disturb.

St. Mary Magdalen of Pazzi on the day of her
clothing prostrated herself in the humblest manner
with a heart full of love for holy obedience before the
mistress of novices, and in doing so gave herself

310 THE SCIENCE OF THE SAINTS.

up entirely to follow her will in all things, saying
that she put herself into her hands to do with her
whatever she pleased, and that she would obey her in
every respect. Moreover, she besought her to humble
and mortify her without any regard to her natural
inclinations. When the mistress of novices was
succeeded by another nun, the humble Mary Mag
dalen repeated the same act of submission. Nor was
it merely in words that this blessed servant of God
testified her love for this holy virtue, for, during her
whole noviciate she observed the most perfect sub
mission to the orders of the mistresses. Whatever they
bade her do she performed without a moment's
reluctance or the least sign of dislike, and thus
arrived at such perfection in this virtue that she
seemed wholly divested of all self-love or attachment
to her own opinion as if she had none at all or that
what she ever had was dead within her.

OBEDIENCE. 3 I I

ELEVENTH DAY.

He who has not the virtue of obedience is not worthy of
the name of a religious ; and it is a wonder that any man
who has made a vow of obedience, and by not using all his
endeavours to accomplish this vow as perfectly as possible
fails therein, should remain in the religious state at all." —
S/. Teresa,

"A disobedient religious is destitute of every other virtue, for
obedience decides the character of a religious person since
it is the true and peculiar virtue of the religious state."
Si. Francis of Sales.

ST. THOMAS teaches that the essence of the religious
life consists chiefly in the vow of obedience ; for,
suppose any one to live in voluntary poverty and
chastity, or even engage himself to such a life by vow,
this would not make him a religious without adding
the vow of obedience. St. Bonaventure is of the same
opinion and says that the perfection of a religious man
consists in denying his own will and following the
will of his superiors ; and that the vow of poverty and
chastity by which we renounce riches and sensual
pleasures are only helps to disengage us from tem
poral things and from the allurements of the flesh,
that we may be better able to comply with our main
obligation, which is obedience ; and therefore, he adds
that it will signify nothing to have renounced all the
goods of fortune unless we deny our own will also,
and entirely submit to all the injunctions of holy
obedience.

312 THE SCIENCE OF THE SAINTS.

Blessed Margaret Mary Alacoque thus writes in
one of her letters : u The Divine Saviour has many
times told me that there is nothing so hurtful to
people in religion as want of obedience, however
slight ; the least transgression on this point is a great
defect in the eyes of God/'

St.Alphonsus Liguori considered the virtue of obedi
ence the guarantee for the continuance of a religious
house. " When obedience and subordination are
wanting," he used to say, " a religious house cannot
long subsist : and what would have been made a
paradise by concord becomes a hell by diversity of
sentiment."

" Remember," says St. John of the Cross, " that
thou hast been put under thy superior for the love of
our Lord and in order to gain the kingdom of heaven ;
consequently thou art no longer thy own, but his
under whose authority thou hast been placed ; it is
therefore no longer lawful for thee to do anything of
thy own will contrary to that of thy superior, for
he, and not thyself, is the master of thy will.

" The habit and the tonsure effect little," says the
Imitation of Christ, " but change of manners and en
tire mortification of the passions make a true religious.
He that seeks in religion anything but God and the
salvation of his soul will find nothing but trouble and
sorrow ; man comes to religion to serve, not to govern
— to suffer, not to enjoy — to labour, not to be idle. Here
men are tried as gold in the furnace ; here no man can
remain unless he be willing with all his heart to humble
himself for the love of God."*

St. Philip was most careful to train up the members

* Bk. i.e. 17.

OBEDIENCE. 313

of his congregation in the practice of perfect obedi
ence. For this purpose he gave them frequent
opportunities of mortifying and subduing their own
judgment. When he gave an obedience to any one
and saw that he had a great repugnance to it or
excused himself, he pressed it on him more than ever.
He often sent his subjects to do things at hours and
times which were contrary to the dictates of human
prudence expressly to keep his spiritual children in a
humble opinion of themselves, and that they might
exercise themselves, as he used to say, in mirabilibus
super se.

This saint set a great value upon those religious who
obeyed blindly and without reasoning; but when, on
the contrary, any one debated about an obedience or
made answer when an order was given, whatever
other estimable qualites he had, Philip made no
•account of him, " for," he said, " things done of our
own will are not so meritorious as those which are
done under obedience :" and although he was one of
the mildest of men he showed himself extremely stern
to those who failed in obedience and rebuked them
very severely. He treated them as persons who dis
turbed the public peace, and said, "Take it as an in
fallible truth, that what is commanded by those who
hold the place of God in our regard is really the best
and most perfect thing we can find to do, whatever
appearances there may be to the contrary." Some of
his spiritual children were almost daily joining religious
orders, and whenever in after life they came to visit
him, he was always wont to give them this advice,
that if they were doing any good and actually convert
ing souls, and obedience removed them from where

314 THE SCIENCE OF THE SAINTS.

they then were to another place, willingly and without
a word to leave everything, even although the fruit
was certain in the one place, and the possibility of it
in the place to which they were ordered very doubtfu 1,
because the command was a sign that God did not
wish to have that fruit by their means.

It is not enough, as he often used to say, to know that
God wishes to have that good done at which we aim,
but we must also learn if He wishes to have it
done through our instrumentality and at this time,
and this we can discern only by true obedience.
He used to admonish them also that to be perfect it
was not enough to obey and honour superiors, but we
must honour our equals and inferiors also. He re
peatedly told confessors that they did very ill when
they had any opportunity of exercising their penitents
in this virtue of obedience and through negligence or
human respect omitted to do so ; and besought them
earnestly rather to mortify the will and understand
ing of their spiritual children by obedience than to
impose upon them a multiplicity of corporal penances.
It was a favourite maxim of his that to mortify one
passion however small, helped the penitent on far
more than many abstinences, fasts, and disciplines.

The venerable founder of the order of the Mother of
God, being urged by his disciples to give them a rule,
wrote this single word, obedience. He wished by this
act to signify that in religion obedience and sanctity
are identical ; that to be obedient and to be a saint are
one and the same thing.

OBEDIENCE. 315

TWELFTH DAY.

"There is nothing more dangerous in the spiritual life than
to be our own masters." — St. Philip.

" He who follows his own ideas in opposition to the direction
of his superiors needs no devil to tempt him for he is a
devil to himself." — St. John Climacus.

THIS saint quotes several examples of hermits given
to prayer and advanced in spirituality, who, trusting
too much to their own reason and becoming their
own directors were at last deceived by the devil's
illusions. One of them he urged to sacrifice his
own son who lived in the same monastery with him ;
and the poor man, imagining that he should thereby
become another Abraham, would certainly have put
the suggestion into execution had not his son, seeing
him prepare the cords and whet his knife, suspected
his design and fled from him. Another, he persuaded
to throw himself down a precipice, and made him be
lieve that he would thus obtain a crown of martyrdom
and go immediately to heaven.

Cassian likewise cites the case of Heron the hermit,
who lived in great retirement and abstinence ; and upon
Easter-day when all the hermits used to dine together
and have better fare than usual, stayed in his cell and
made no addition to his ordinary fare which was only
bread and water. This man from his austere life
became so proud and wedded to his own opinion
that he persuaded himself he was a great saint, that
he was superior to all dangers in this life, and that

3l6 THE SCIENCE OF THE SAINTS.

if he should throw himself headlong into a well,
angels would bear him up and preserve him from
being hurt. Full of this fancy, and not doubting but
that God would perform a miracle to make his virtue
and merit known to the world, he threw himself one
night into a deep well, out of which some of the
brethren, who ran thither upon hearing the noise
of his fall, with great difficulty pulled him up, half-
dead. The illusion of the devil, however, had gained
such hold upon him that for the three days he lived
after his rashness, neither his own unhappy experi
ence nor all that his brethren could say to disabuse
him of his error and make him repent, could efface
the impression from his mind.

St. Chrysostom says that he who depends alto
gether upon his own judgment, though he may be
most deeply versed in spiritual matters, is in far
greater danger of falling than one who is a novice
in the spiritual life, but who gives himself up to the
conduct of another. He compares the first to a
skilful pilot, who, trusting to his art and abilities,
puts to sea in a ship that has neither sail nor oar ;
the second to a passenger, who, though altogether
unacquainted with sea affairs, embarks in a well-
appointed vessel with an experienced master. It is
then a great mistake to imagine that we can please
God by following our own views when opposed to
obedience. St. Thomas of Aquin says that " a person
might distribute all his property to the poor, and even
lay down his own life, yet if he does not direct these
things to the fulfilment of the divine will, which
properly belongs to obedience, he can acquire no
merit/' St. Francis of Sales teaches the same, and

OBEDIENCE. 3 i 7

says that even the desire of suffering martyrdom
will avail us nothing if we do not possess obedi
ence. We read in the life of St. Pacomius that one of
his religious who had persevered during the time of
his noviciate in exemplary humility and submission,
afterwards went to the saint and in a transport of
fervour told him that he had a great desire of martyr
dom, that he should never be satisfied till he found
the opportunity, and begged him most humbly to
pray God that his wish might be gratified. The holy
father laboured to moderate this ardour, but the more
he attempted to say on the subject the more positive
and urgent did the disciple become. The saint said :
" My son it is better to live in obedience and die daily
by continual mortification of our own will than to
be ambitious of any torture which our imagination
may picture : the man who mortifies himself as we
ought to do gains a sufficiently glorious crown of
martyrdom. It is a greater martyrdom to persevere
all our lives in obedience than to die at once by the
sword. Live in peace, my son, pacify thy mind,
divert it from this desire." The young religious,
however, constantly urged that his desire proceeded
from the Holy Ghost, and far from abating his ardour,
perpetually harassed the holy father with impor
tunities that he would pray for the accomplishment
of his views. Some time after a report reached the
monastery which promised him satisfaction. A pre
datory band of idolaters took up their abode in a
mountain near the monastery. On this, St. Pacomius
called the young religious to him and said, " My son,
the hour you have so long desired is come ; go to the
mountain and cut wood." The religious filled with

318 THE SCIENCE OF THE SAINTS.

joy, went out singing psalms of thanksgiving to God
and lost in thanks for being thought worthy to
suffer death for His love. His only thought was the
accomplishment of his favourite object. The robbers
met him and immediately began to handle him
roughly and threaten his life. At first he retained
his courage. "Thou art a dead man/'said they.
"I seek for nothing better than to die for God/'
was his reply, with many similar protestations.
The barbarians then conducted him to their idol
and required him to adore it. On finding their
words ineffectual, they prepared their weapons
to take his life. Then, however, the poor man who
was so strong in imagination perceiving the point
of the sword directed to his throat, called loudly for
mercy. " I entreat you," said he, " not to kill me ;
I will do whatever you desire ; have compassion on
me — I am yet young — it would be a pity to cut me
off in the flower of my youth." He at length con
sented to adore the idol ; after which the robbers
with disdainful scorn beat him unmercifully and
then suffered him to return to his monastery.
On returning in a state of deathly paleness with
disaster painted on his countenance, he was met by
St. Pacomius who said to him, " Well, my son, what
is the matter r what is the cause of this melancholy
appearance r" The poor man, filled with shame and
confusion but mastering the spirit of pride which
had brought him to this great crime, threw himself
on the ground and confessed his fault. The holy
father applied a prompt remedy. Enjoining the
community to pray for him and requiring him to
ask pardon of God, he brought him into good dis-

OBKDIENCE. 319

positions, and gave him also some excellent admoni
tions.

"There are souls," writes St. Francis of Sales,
" who, as they say, will be led only by the spirit of
God, and fancy all their imaginations so many inspi
rations and movements of the Holy Ghost that take
them by the hand and conduct them like children
in all that they should do; but in this they greatly
deceive themselves, for is there any vocation more
marvellous than than that of St. Paul for whose
conversion our Lord himself appeared r Neverthe
less, He would not Himself instruct him but sent
him to Ananias to learn what he had to do.

" Shall we think ourselves more favoured by God
than St. Paul, and believe that He wills to conduct
us Himself without the instrumentality of any crea
ture r Certainly, all are not conducted by the same
road, but it is also true that we do not ourselves
know by what road God calls us ; that belongs to
superiors who have light from God to distinguish
it. We must not say that they do not know us
well, for we ought to know that obedience and
submission are the real marks of true inspiration;
and although it may happen that we* have no consola
tion in the exercises they propose to us and that we
have much in others, it is not by consolation that
we ought to judge of the goodness of our actions ;
to regard on these occasions our own satisfaction,
would be to regard the flowers and not the fruit.

320 THE SCIENCE OF THE SAINTS.

THIRTEENTH DAY.

" Do whatever may be prescribed you by holy obedience,
throwing yourself into the sea of Divine Providence. This
is the way to live in peace, and we may be certain that the
more frequently we allow ourselves to be turned and tried
in obedience, the more perfect peace we shall have. Let
us make this generous declaration to our superiors ;
' Fathers, behold us at sea, guide us to shore ; we are ready
for any obedience without reservation.' When we have
made this resolution we shall be at peace." — Blessed Leonard.

" A child in the arms of his mother has no concern for any
event that may take place, and cares not whether she carry
him on the right arm or the left. In the same manner, the
obedient man is never disturbed at what is commanded ;
when the command is given and he is permitted to remain
in the arms of obedience, he is satisfied. To such a
person I can, n the name of God, promise everlasting
happiness ; and in this mortal life he will undoubtedly
enjoy the securest tranquillity." — Sf. Francis of Sales.

How great is the peace and quiet enjoyed by him who
sees God in the person of his superior, and thus looks
upon himself as in the hands of God who will ever
take care of him ! He can say with the prophet, In
peace in the self -same I will sleep , and I will rest: for
Thou, O Lord, singularly hast settled me in hope* The
Lord ruleth mey and I shall want nothing.^ I am in
very good hands, for it is certain that nothing can
happen to me but what God wills and what He designs
for my good.

* Ps. iv. 9, 10. f Ibid. xxii. i.

OBEDIENCE. 321

" O great and abundant happiness ! " exclaims St.
Jerome; "O extraordinary grace of holy obedience ! For
obedience is a compendium of virtues because it leads
directly to Jesus Christ, and if we follow the way which
it points out to us, we shall soon become perfect men."

St. Catherine of Bologna used to say that " a truly
and heartily obedient religious is of all persons, most
happy ; first, because, as he is dependent on another,
however heavy his burden may be he does not feel it;
secondly, because he is sure of an approving con
science which is the soul's treasure. Yes," she would
add, "he who is always obedient as he ought to be
will always be tranquil, joyous and secure." She
called obedience on account of its dignity the terres
trial Paradise, the ark of delight, the joy of angels;
and sometimes said, "Accept, accept, the chalice of
obedience. How much sweeter is the yoke of obedi
ence now, since the Son of God became obedient to
the death of the cross. Which of us who considers
that Jesus made Himself subject to the most criminal
and debased of men and allowed them to treat Him as
they pleased, would not joyfully place himself under
obedience, one precept of which is enough to fill the
heart with wonderful consolation r "

" Many are under obedience," says the Imitation of
Christ, " more out of necessity than for the love of
God; such as these are in pain and easily repine, and
will not gain freedom of mind unless they submit them
selves, with their whole heart, for God's sake. Run
here or there, thou wilt find no rest but in a humble
subjection to the government of a superior. The
imagination of change of places has deceived many." *

* Bk. i. c. 9.
Y VOL. ii.

322 THE SCIENCE OF THE SAINTS.

Blessed Egidius received permission from St. Fran
cis to choose whatever convent or province he pleased
to dwell in. Scarcely however had he enjoyed the
liberty four days when he found his soul tormented
with unwonted disquiet, and, judging by the light ot
the Holy Ghost what was the cause, he went back to
the saint and begged him to determine himself where
his abode should be, even to the hour of his death,
and no longer to leave it to his own choice, for the
enjoyment of this liberty had robbed him of his peace
of mind.

St. Mary Magdalen of Pazzi at the hour of death
declared that she had found nothing in her past life
to give her so much comfort as the consideration that
she had never been guided in anything by her own
will and judgment, but always by the will and judg
ment of her superiors and directors.

The venerable Joseph Anchieta on hearing one of
the fathers remark that if a subject wishes to enjoy
perpetual peace of soul he must leave himself entirely
in the hands of his superior, being content with what
ever office or occupation he is pleased to assign him,
rejoined, uYes, without this the religious has no
remedy, no security against the temptations and
assaults to which he is liable at every turn."

" Obedience," says St. Francis of Sales, " is not of
less merit than charity. To give a cup of water in
charity will win heaven. Do as much from obedience
and you will also win heaven. The least thing done
by obedience is very agreeable to God. If you eat
by obedience your eating will be more agreeable to
God than any fasts or austerities done without obedi
ence. If you rest by obedience your rest is more

OBEDIENCE. 323

agreeable to God than labour done without obedi
ence." Finally, he who obeys as he ought " will
enjoy a continual tranquillity, and the most holy
peace of the Lord, which surpassed! all understand
ing."

FOURTEENTH DAY.

" It is a very great thing to be under obedience, to live under
a superior and not to be at our own disposal. To be in
subjection is much more secure than to be in authority."*
— Thomas d Kempis.

" He who always acts under obedience may be assured that
he will not have to give an account of his actions to God."
—St. Philip.

THIS doctrine on the safety of obedience is common
to all the saints. They unanimously teach that the
truly obedient have nothing to fear, and may always
be sure of doing right. Obey your prelates, says St.
Paul, and be subject to them, for they watch as having to
render an account of your souls, t These words are a
source of comfort and consolation to the obedient
because they show that it is not the duty of subjects,
but of superiors, to give an account to God of what
is enjoined.

* In.itation, Bk. i. c. 9. t Heb. xiii. 17.

324 THE SCIENCE OF THE SAINTS.

The superior may sometimes be faulty in com
manding this or that, but the subject can never
be so in obeying, for God will only ask us if we have
done what was commanded us ; and if we can give
a good account of ourselves on this point we may be
sure of having done our duty. We shall not be asked
whether what we have done was to the purpose or the
best thing we could undertake, since this does not
belong to us but to our superior. As long as we
comply with obedience, if anything be amiss, God
takes it off from our account and places it to our
superior's. It is for this reason St. Jerome, speaking
of the advantages of obedience, exclaimed, " O Sov
ereign liberty ! O happy and holy security which
renders us almost impeccable ! "

St. John Climacus is of the same opinion and says
that "obedience excuses us before God; and it is
certain that when Almighty God asks us why we have
done this or that, if we answer that we were comman
ded to do so by our superiors, we shall need no other
excuse for acquittal." The saint says again that "to
obey is to sail in safety and sleep during the passage ;
for as a passenger in a stout ship steered by an able
pilot has nothing to trouble him but may sleep
securely because the pilot is careful and vigilant, so a
religious who lives under the yoke of obedience goes
to heaven sleeping, that is, totally depending upon
the conduct of his superiors who are his pilots and
watch for him.3' All must admit that it is no little
advantage to be carried in the arms of another through
all the difficulties and storms of this life ; and this is
the favour God vouchsafes to those who live under
obedience. It is the superior who bears the whole

OBEDIENCE. 325

burden ; subjects need not concern themselves whether
this or that be fittest to be done; they have nothing-
else to do but to live in repose and rely upon their
superior who is their guide.

All religious have, like the children of Israel, a
Moses that goes up the mountain and declares the will
of God to them. They have a prophet to clear their
doubts ; so that whensoever they have any difficulty,
they can say as the Israelites said on the like occasion,
Come^ let us go and consult the seer* They called their
prophet, "the man that sees," because he saw and
knew the will of God and then declared it to the people.
When under obedience we have the same advantage
they had, and can say in all our doubts and difficulties,
" Let us consult him that sees." Let us address
ourselves to him whom God has given us for a prophet,
to him who holds the place of God Himself and can
make known His will to us. Nay, we may justly
apply these words of Baruch to ourselves, IVe are
happy ', O Israel, because the tilings that are pleasing to
God are made known to us.^

A lay-brother being dangerously sick, St. Bernard
visited him and encouraged him to be cheerful because
he would soon have passed from suffering to eternal
repose. " Yes," replied he, u I confide in the mercy of
God, and I feel certain that in a short time I shall
enjoy the sight of His Divine Majesty." But the saint,
fearing lest this confidence should savour of presump
tion, reproved him in this manner : " What is this you
say, my brother r Remember that when you were so
miserably off in the world as not to have a place to
dwell in, God placed you in this abode in which you

* i Kings ix. 9. t Baruch iv. 4.

326 THE SCIENCE OF THE SAINTS.

have lived so well and enjoyed so many comforts, and
yet now, instead of thanking Him for this favour, you
pretend still further to His Kingdom as if it were your
inheritance." " Ah, my father," replied the dying
man, " what you say is most true ; but have you not
preached that the Kingdom of God is not purchased
by riches or nobility but by the virtue of obedience?
Well, I have constantly clung to this doctrine, and
by God's grace I have never failed to obey every one
that commanded me ; why then may I not hope for
what you have promised me r" This answer greatly
pleased the saint, and after the brother's death
he told it to the edification of the brethren.

It is, then, of the highest importance that we
commit ourselves entirely to the direction of obedience
and allow ourselves to be led by our superiors as
good children by their parents.

FIFTEENTH DAY.

"An obedient man shall speak of victory." * — The Wise Man.

"They who obey are conquerors, because by submitting
themselves to obedience they triumph over the angels who
fell through disobedience." — St. Gregory.

OUR Blessed Redeemer through His obedience unto
death, even the death of the cross, despoiled the

* Prov. xxi. 28.

OBEDIENCE. 327

principalities and powers, triumphing over them in
Himself; and the Divine Father as the reward of
His obedience exalted Him to the highest throne of
glory, and hath given Him a Name which is above every
name, that, at the Name of Jems, every knee should bow,
of those that are in heaven, on the earth, and under the
earth ; and that every tongue should confess that our Lord
Jesus is in the glory of God the Father ! *

Another striking instance of the happy effects which
obedience produces is the reward which God granted
to His faithful servant Abraham. This holy patriarch
on being commanded by God to offer Isaac to Him as
a holocaust made no delay, nor doubted in the least
of God's still fulfilling His promise to him. Accord
ingly he put all things in readiness blindly to execute
God's orders. He took his son, bound him, laid him
upon the altar, and had his arm lifted up ready to
sacrifice him. He still hoped, says St. Paul, even
against hope, that in him he should be the father of
many nations. Natural reason told him that when
Isaac was sacrificed the promises of God in him
would fail, but supernatural hope vanquished this
diffidence of nature, and Abraham without counting
difficulties firmly believed that God would perform
His promise either by raising Isaac from the dead
or by some other unknown way. Distrust did not
stop him because he was strengthened by faith, giving
glory to God, and knowing most certainly that God
was able to fulfil the promise He had made. So
pleasing was this obedience to God that immediately
upon it, He promised Abraham that the Messias
should descend lineally from him, and that thus his

* Phil. ii. 9— u.

328 THE SCIENCE OF THE SAINTS.

posterity should be as numerous as the stars. By my
own self, saith He, / have sworn because thou hast done
this thing, and hast not spared thy only son for My sake,
1 will bless thee, and will multiply thy seed as the stars
of heaven and the sand of the sea-shore. Thy seed shall
possess the gates of their enemies and in thy seed shall all
the nations of the earth be blessed because thou hast obeyed
My voice* " Consider/3 says St. Jerome upon this
passage, "how much God was pleased by Abraham's
blind obedience, since He rewarded it so generously ;
for one son whom he would have sacrificed upon earth
He promised him a progeny equal in number to the
stars of heaven.3'

Blessed Margaret Mary Alacoque thus wrote to a
nun who was beginning her noviciate: " Since God
has placed you in the bark of holy religious life, you
have nothing to do but to abandon yourself blindly to
be conducted by holy obedience, a true sign of the will
of God respecting you. In all things have no other
desire or intention than to please God ; regard Him
only in all that happens to you.

" Remember that Jesus was obedient even to the
death of the cross. Endeavour to conform yourself in
all to Jesus who loves you, to Jesus crucified ; do all
by love and for love, and employ well the present
moments without being uneasy for the future.

" Place over the eyes of your soul the bandage ot
holy and loving submission to God, and to holy obedi
ence for the love of Him. Act with the simplicity of
a child towards those who conduct you ; conceal no
thing from them either of good or bad and God will
bless you. Remain hidden in the Sacred Heart of

* Gen. xxii. 16— 18.

OBEDIENCE. 329

Jesus, and as it were annihilated to the eyes of
creatures, thinking of nothing but how to humble
yourself and to do well whatever obedience requires
of you."

St. Francis being once lodged in the suburbs of
Assisi saw, with the penetrating sight which the
Almighty had given him, devils who appeared to be
transported with joy and who excited the citizens
to massacre each other. To put these evil spirits
to flight he sent Sylvester as his herald and gave
him this command : " Go to the gate of the town and,
standing before it, order the devils in the name
of Almighty God and in virtue of obedience, instantly
to retire." Sylvester, who was a man of extraordinary
simplicity, praising God beforehand for what was
about to happen, went as fast as possible and cried
with all his might, "All you devils who are here
begone — go far from hence. It is in the name of God
and of His servant Francis that I call upon you to
go." At this very moment the citizens who were on
the point of taking up arms in a civic quarrel came to
an understanding on the points which were in dispute
and peace was restored to the town. St. Bonaventure
speaking of this remarks that St. Francis had obtain
ed that absolute power over the proud spirits by his
obedience and humility.

330 THE SCIENCE OF THE SAINTS.

SIXTEENTH DAY.

" There are three sorts of obedience ; the first, obedience
when a strict obligation is imposed on us, and this is good ;
the second, when a simple word of the superior, without
any strict command suffices for us, and this is better ; the
third, when a thing is done without waiting for an express
command but from a knowledge that it will be pleasing to
the superior, and this is best of all." — St. Ignatius.

" He that is truly obedient does not wait for a command, but
as soon as he knows what his superior wishes to have done,
immediately sets himself to work without expecting an
order."— Blessed Albert the Great.

WHEN David in the cave of Odollam merely expressed
a wish to drink the water of the cistern of Bethlehem,
three valiant men made their way through the enemy's
ranks to procure him water from that place ; showing
thereby their promptitude in complying with the king's
wishes. And all the saints have acted in the same
manner towards their superiors in order to show a
ready conformity to the intentions of our Lord, the
King of kings.

Cassian speaking of the ancient hermits says that
their obedience was so zealous and exact that they
not only obeyed the superior's voice, but even the
least sign of his ivill, frequently preventing his
commands, and performing what he had only re
solved on but not declared to them, which made
him think that they sometimes foresaw what was
to be done.

OBEDIENCE. 33 '

A servant who upon the least hint given him sets
himself to work, certainly pleases his master better
than another who will do nothing without being com
manded. So in religion ; he who is ready to obey
upon the least sign of his superior's will is most
agreeable to God. St. Thomas says that our know
ledge of the superior's will is a tacit order, and our
performance of it then is a proof of prompt obedi
ence. This is the obedience we are to aim at, and the
more so because sometimes the superior will not lay
an express command upon us being desirous to treat
us mildly and not give us too great a mortification
lest we should not relish the command ; so that if
we should know the inclinations of the superior, we
should do ill if we did not anticipate his will and
offer ourselves to perform what he secretly wishes we
should do.

St. Francis Xavier was so disposed for every act of
obedience that although he was labouring in the
Indies with great success in the conversion of souls
and with much satisfaction to himself, he used to say
that if he were in the midst of a most successful
mission and should receive a hint from St. Ignatius,
his superior, that he wished him to return immediately
to Italy, he would forthwith interrupt his labours to
set out.

Another illustrious example of this principle was
St. Felix the Capuchin, who at the least sign of his
superior's will was always ready cheerfully to execute
all that was imposed upon him, however arduous,
disagreeable, or various, and that without any excep
tion, so that superiors were obliged to be upon their
guard not to show their will without some urgent cause

332 THE SCIENCE OF THE SAINTS.

in presence of the holy man, for the slightest expres
sion he regarded in the light of a positive command,
and acted upon it with the utmost punctuality and
exactness.

We read in the life of Blessed Margaret Mary
Alacoque that through her great love of penance she
was sometimes led to mortify herself, not indeed
against the order of her superior, but before receiving
permission. Our Divine Saviour reproved her for
this very severely; "Thou deceivest thyself/' said
He to her one day, u in thinking to please Me by
practising this kind of mortification that has been
chosen by self-will ; which would rather have the will
of superiors bend before it than bend itself. Know
that I reject all such things like fruits that self-will
has turned to rottenness, for self-will in a religious
soul excites My abhorrence. It is more agreeable to
Me that such a soul should remain in ease and quiet
through obedience than load itself through caprice
with austerities and fasts."

OBEDIENCE. 333

SEVENTEENTH DAAr.

" In order to be truly obedient, it does not suffice to do that
which obedience commands ; we ought to do it without
reasoning upon it, and hold it as a certain maxim that what
is commanded is the best and most perfect thing for us to
do, even though it appears the contrary." — S/. Philip.

" The practice of obedience, to be entire, must be threefold
— in the act, the will, and the judgment. In the act, per
forming promptly, cheerfully, and punctually whatever our
superior enjoins ; in the will, desiring nothing but what our
superior desires; in the judgment, thinking the command
of our superior right." — St. Ignatius.

THE saints generally distinguish two sorts of obedi
ence, the one imperfect, the other perfect. The one
discusses every command, the other obeys without
reasoning. The first is always *nore inclined to one
thing than to another, and is never indifferent upon
the matter : the second is like the needle of a balance,
which, without leaning this way or that, is always
equally disposed to be drawn in either direction. The
first complies exteriorly by executing the order given,
but resists interiorly, and consequently does not
deserve the name of obedience. The second is not
only content to do what is appointed but submits the
will and understanding also to the superior, and
does not seek out reasons for obeying, but always
concludes that he has reason for what he does. The
bare consideration of the superior's command is the
only motive of its obedience. This is properly the

334 THE SCIENCE OF THE SAINTS.

blind obedience which saints and spiritual writers
so constantly recommend, and of which they have left
us such great examples in their own practice. But
when they command this obedience, which they call
blind, they do not mean that we should render an
indiscriminate submission to everything commanded,
to the breach of a clear and moral law. This would
be a very dangerous error, as St. Ignatius observes.
Their meaning is that in all things where there appears
no sin, we ought not to discuss the case but obey with
a holy simplicity of heart, concluding our superior's
command to be conformable to the law of God and
making this command and obedience itself, the chief
motive why we obey. Cassian calls this an obedience
without discussion or examination ; for in effect we
ought to perform simply what is commanded, and not
exert ourselves to examine or find out the reasons for
the command. St. John Climacus says in like manner
that obedience is a movement of the will, without
previous discussion or examination. He calls it also
a voluntary death, a life void of curiosity and an entire
renouncing of our own discernment. St. Basil upon
the words of Christ feed My sheep, which were spoken
to St. Peter and in him to all ecclesiastical superiors,
says : "As sheep follow their shepherd and are led by
him to what place he pleases, so a religious ought to
be guided by, and follow his superior, obeying him
blindly without reasoning on his orders/'

St. Bernard says that perfect obedience, especially
in beginners, ought not to ask why or wherefore but
endeavour to execute faithfully and submissively what
is commanded.

"True obedience," says St. Gregory, "neither exam-

OBEDIENCE. 335

ines the superior's command nor the end he proposes, for
the man who has really given up himself entirely to
the conduct of his superior never finds greater satisfac
tion than in obeying his orders. He who knows
well how to obey does not know how to interpose his
own judgment, since he knows obedience to be his
greatest good. The questioning of a single divine
prohibition cost our first parents very dear: their ruin
and ours takes its date from it. By this the devil
wrought their fall. "Why," said the evil one, "has
God forbidden you to eat of the fruits that grow in
Paradise r" Eve answered, " That thereby we may
avoid death," for God, speaking of the tree of know
ledge of good and evil, said expressly, "In the day
you eat of this fruit you shall die ;" yet, from this
very introduction of secondary motive, Eve began to
fall, for she began to doubt the meaning of God's
threat. She fixed her eyes on the threat instead of on
God, and imagined that it was only to affright them
that the threat was made ; and this thought very
much disposed her afterwards to be deceived, for the
devil took advantage of it and said, "You shall not
die, but by eating you shall come to the knowledge of
good and evil, and become like gods yourselves."*
Thus he persuaded them that God had laid the
prohibition upon them lest they should grow as wise
as Himself; and Eve, carried away with a desire of
being raised above her present condition, gave credit
to the serpent, ate of the forbidden fruit and made
Adam eat with her. Here you see that our first par
ents by reasoning disobeyed and incurred immediate
ly the death of their souls, subjected themselves to

* Cf. G^

336 THE SCIENCE OF THE SAINTS.

the death of the body and were for ever driven out ot
the garden of Eden. And as this stratagem of the
devil against our first parents succeeded so well, he
has made use of it ever since against their posterity.
This made St. Paul who knew the devil's craft fore
warn us, saying : I fear lest, as the serpent seduced Eve
by his subtilty, so your minds should be corrupted, and
fall from the simplicity that is in Christ* Take care
that you be not deceived by this old serpent ; apply
yourselves to what is commanded you and execute it
punctually without examining the reasons or motives
for which it is enjoined. This prompt and blind
obedience will serve you as an infallible rule in every
thing you do. It is of great importance in the
beginning to accustom ourselves to blind obedience,
for it is morally impossible that a novice should
persevere in religion if he follows the common rules
of human prudence, desiring to know the reason of
everything commanded. What, therefore, must he
do, how must he behave himself? Let him become a
fool that he may become wise ; let all his discretion
be to have none at all whilst he obeys ; and let his
wisdom and prudence never appear in matters of
obedience. It belongs to the superior to examine and
consider things well before he commands ; but the
subject's duty is to execute the orders that are once
given with humility, confidence and simplicity; in
brief, the superior is to reason the case, and the subject
is to obey.

St. Ignatius used to say, particularly when he
received any new members, that they who obey only
with the will without submitting the judgment must

* 2 Cor. xi. 3.

OBEDIENCE. 337

know that they have but one foot in the school of
Christ. He laid down many maxims by which to
attain to this perfection, and amongst others the
following : —

1. You must surrender yourselves entirely into
God's hands and trust to His sweet providence, which
confers grace on every man according to his condition.
He it is who guides the superior to command rightly,
and He also assists the subject to obey well.

2. You must keep your eyes firmly fixed upon your
vocation, and not look upon him who governs but
upon Jesus Christ in whose stead he governs.

3. You must not listen to those reasons which are
suggested by the sensual part of your nature but
piously search out those which conduce to obedience.

4. Look continually at the examples of the saints
who are distinguished for their perfect obedience, and
above all to the example of Christ, who was obedient
unto death, even the death of the cross.

5. Be fervent in prayer and in mortifying self-love
and self-esteem, considering how often our high opin
ions of ourselves are the delusions of our own mind ;
and resolve with the apostle " not to know more than
it is needful to know/'

In order to accustom his subjects to blind obedience
he used to order things that were useless or unreason
able, or apparently incongruous — as, at the same time
to be preacher and procurator, teacher of philosophy
and of grammar. Sometimes he would send for
priests who were prepared to celebrate the adorable
sacrifice, and having made them take off their vest
ments, send them back again. On one occasion a
priest was already vested, and with the chalice in his
z VOL. ii.

338 THE SCIENCE OF THE SAINTS.

hand just stepping out of the sacristy when Ignatius,
who had been watching him, suddenly sent for him
and bade him take off his vestments and put on his
cloak to leave the house. Without a word of reply
he obeyed, and came to the saint with his cloak on.
He then asked him if he had been at all disturbed by
the command. " Not in the least,'' answered the
priest. " Know, then/' he replied, " that I gave the
command not because I had need of you but to estab
lish you in obedience ; and rest assured that you have
merited more by leaving the sacrifice than if you had
accomplished it ; for, though the value of the sacrifice
be above all price, still, we read in Scripture that
obedience is better than sacrifice. \ "

One day St. John Berchmans having gone out three
or four times when the weather was oppressively hot to
accompany some persons who had asked the superior
to send him with them, one of his companions, moved
with compassion, said that he ought to use a little
discretion and prudence in walking so much at such
an hour, for that otherwise he would be ill ; upon
which the holy youth replied with a smile, " Dear
brother, let us leave the question of prudence to him
whose duty it is to command me ; as for me, I have
nothing to do but to obey."

OBEDIENCE. 339

EIGHTEENTH DAY.

" It is a mark of an imperfect heart and a very infirm will to
discuss too studiously the injunctions of superiors, to hesi
tate at each particle that is enjoined, to inquire into the
reason, and to judge harshly of every order of which the
motive is concealed ; never to obey willingly, unless when
the thing commanded is to our liking or when we cannot
do otherwise, or when clear reason or undoubted authority
has proved that it is expedient. Such an obedience is
too nice, it is absolutely troublesome."— 37. Bernard.

41 Blind obediencd has three properties ; in the first place it
never considers the countenance of the superior, but his
authority ; in the second place it never pries into the reasons
and motives which may have induced a superior to give such
a command, but remains satisfied that the command has been
given ; and thirdly, it does not inquire about the means by
which the command is to be executed, but rests assured that
God by whose inspiration the command has been given will
Himself supply the means for its accomplishment. Instead,
therefore, of asking whether the execution of the order is
practicable, it proceeds to the execution. Religious
obedience, which ought to be blind, engages us to perform
with cheerfulness whatever is enjoined, and that with all
simplicity without considering whether the command be
reasonable or not, provided that he who gives it be invest,
ed with authority, and the command tends to unite the
mind to God, for the truly obedient spirit never does any
thing but with this view." — St. Francis of Sales.

THIS saint to show the great excellence and merit of
blind obedience quotes several passages from Scrip-

340 THE SCIENCE OF THE SAINTS.

ture. The first is that concerning the patriarch Abra
ham. God calls this holy patriarch, and says : Abra
ham, go forth out of thy country and from thy kindred,
that is, from thy city, and go to the place which I
shall show thee. Abraham goes without reply.
Could he not have said, Alas, Lord, Thou tellest me
to go out of the city ; tell me, then, if Thou pleasest,
to what place 1 am to repair. He said not a word,
but went whither the spirit led him without consider
ing whether he went to the right or the left — without
examining the intention of God in the command,
which was so short that even his road was not point
ed out. O truly, the obedient man does not stay to
make speeches ; he proceeds to work without any
concern but to obey. When our Lord restored sight
to the man born blind, He mixed up clay and put it
on his eyes, directing him to go and wash in the
pool of Siloe. Might not this poor man have been
reasonably surprised at the means employed by our
Lord to cure his blindness, and have said, Alas I
what art thou doing ? If I were not already blind,
Thy remedy would be sufficient to destroy my sight.
But he did not indulge in these considerations ; he
obeyed with all simplicity. Thus the obedient man
believes himself capable of doing all that is enjoin
ed because he considers that what is commanded
comes from God. Naaman the Syrian being afflicted
with leprosy, when a>l the remedies he had employed
for his recovery had been ineffectual, applied to
Eliseus to be healed. Eliseus without leaving his
apartment despatched his servant to tell Naaman to
to wash himself seven times in the Jordan, promis
ing that upon this he should be restored to health ;

OBEDIENCE. 341

but, on receiving this message, Naaman was angry,
and said, " Are there no waters in our country
equal to those of the Jordan r" and so departed. His
attendants, however, showed him that he ought to
submit to the prophet's injunction, especially as it
was so easy. He yielded to their remonstrances,
and having bathed seven times according to the
direction of the prophet, he was restored to health.
Thus Naaman, by putting his reason in the place
of obedience, exposed himself to the danger of not
recovering the benefit of health.

The saints make use of several comparisons to
show with what perfection we ought to obey our
superiors. The first is proposed by the Abbot
Nesteron in the following words : " He who would
become a devout religious should determine to be,
as it were, the beast of burden to the house. Such
a one must reflect that a beast of burden does not
choose for itself what it is to do nor what it shall
carry, nor by what street it shall go, but yields
to whatever is required. It goes on, stops, turns,
returns, suffers, works day and night, at any and
all hours, and carries any load whatever that its
masters put on its back without asking questions,
making complaints, or starting objections." We are
told in the lives of the ancient fathers that this holy
abbot exemplified his own maxim throughout his
whole conduct from his first entrance into religion,
saying frequently, Ego et asinus unum sumus — I will
make myself the drudge of the monastery ; and so he
turned out a very holy religious.

But perhaps there never was a brighter example
of this humble obedience than St. Felix the Capuchin,

342 THE SCIENCE OF THE SAINTS.

who not only conceived this lowly estimation of
himself, but endeavoured to persuade others to
entertain it of him, and to treat him as the drudge
of the monastery; thus, when it fell to his lot to
bring provisions to the house, which it is the custom
amongst the Capuchins to collect as alms from the
families around their convent, he used to say as he
went along the streets laden with bread and other
gifts, " Let the poor ass of the Capuchins pass, if you
please." And if any one asked. "Where is the
ass?" he would add, "Do you not know that lam
their ass ? " One day as he was walking through the
city with his provision basket on his back, he fell ac
cidentally into the mud, and not being able to lift him
self up, he said to his companion who helped him,
" Woe is me that I should fare better than the dumb
beast who is beaten when he falls, whereas I am kindly
helped upon my legs again!" And when any of
the religious called him by his name, he used to
reply, "Why do you not call me brother ass?" and,
in fact, he was in deed what he was in word, for his
superiors found him always tractable, always ready to
fulfil their injunctions whatever they were, without
any sign of repugnance.

St. Basil makes use of the following comparison.
As a workman who is employed in a building uses all
the instruments of his art as he pleases, and never
finds any of them disobedient to his hand or resist
the motions he gives, so a religious ought to be in the
hands of a superior a useful instrument which he may
use as he pleases in the spiritual building ; he is never
to make resistance, but to do what is appointed him.
Moreover, as the instrument does not choose its

OBEDIENCE. 343

employment, so the religious ought never to select
any office, but leave that and himself also, totally to
the care of his superior.

St. Ignatius to illustrate the same subject adduces
the comparison of a little crucifix which is turned
about at the will of him who holds it ; of a staff in the
hands of an old man, who makes use of it as it may
most assist or best please him ; and of a dead body,
which can be turned on every side and bears all
manner of usage without remonstrance. He who lives
under obedience, he says, must leave himself to the
direction of Divine Providence made known to him by
means of his lawful superior, and he must give him
self up completely to it as if he were a dead person.
Now a dead man neither sees nor hears, nor replies,
nor complains, nor shows any disposition for one thing
more than another, but is carried and turned howso
ever and wheresoever others please. Observe how far
your obedience partakes of such a character as this.

In the lives of the Holy Fathers it is related that a
young man having once addressed himself to St.
Marinus the elder, desiring to learn of him the prac
tice of religious obedience, he sent him to a place
where there were a great many dead bodies, and bade
him treat them with reviling, scornful language, and
other such like affronts and injuries, and even to pelt
them with stones to try if he could provoke them to
passion. Having done as he was ordered the saint
asked him how the dead had received all these outrages
and what they had said. He answered that they had
said nothing. On the following day he sent him again
and bade him treat them with honour, with fine
speeches and commendations, and then see how they

344 THE SCIENCE OF THE SAINTS.

would behave; and, as they still remained equally
insensible, the saint told him that if he would be a
perfect religious man he should follow their example,
and neither suffer himself to be provoked to anger or
resentment by ill treatment nor be puffed up by the
esteem or praises of men, but always to have his eye
on Jesus Christ and seek to please Him alone.

NINTEENTH DAY

''Take care not to examine or judge the orders of superiors;
do not ask why they have commanded such and such a
thing, or whether it would not have been better to have
done it some other way ; for this is not the business of a
subject, but of a superior," — St. Jerome.

"True religious obedience consists in having no self-will, in
not permitting ourselves to have any desire which is not
entirely subjected to obedience, in being always ready to
give up our own lights and inclinations in deference to the
inclinations and lights of superiors." — Blessed Margaret
Mary Alacoque.

THE children of this world, who know little or nothing
of the great excellence and merit of Christian humility
and self-abnegation, cannot bear the idea of perfect
and blind obedience ; but what to them appears to
be a great folly is consummate wisdom in the
judgment of the children of light. A wise and

OBEDIENCE. 345

distinguished superior of a religious institute in a
letter addressed to one ot his brethren, thus writes on
the great value of blind obedience, and on the means
of attaining it : " An intimate knowledge of the exceed
ing excellence of blind obedience paid to superiors for
the love of Jesus Christ, is a thing altogether divine and
can only be attained by those to whom the Holy Spirit
communicates this supernatural wisdom. Therefore,
I would exhort you, my dear brother, to pray most
earnestly for this heavenly illumination, annihilating
yourself before the throne of the Majesty of God,
beseeching Him to make you understand the lessons
which His Son, our crucified Lord Jesus Christ, has
given us from the blood-stained altar of the cross.

" An intense love of our Lord Jesus Christ would also
lead us to the understanding and the possession or
this treasure of blind obedience, for this burning love
would make us understand the wonderful teaching
and example which He left us regarding it. This
-example and teaching can be understood by those
who love Him devotedly, whereas it has ever been
and ever will be t) tlic Gentiles foolishness.

" Another way by which we may comprehend and
appreciate the value of this virtue of blind obedience
for which the spiritual man is ready at all times to
give his life, is a firm and lively faith in the authority
•of Holy Church, as the pillar and ground of truth,
and in the example of the saints canonized by the
Church. For he who has this lively faith in the spirit
and teaching of the Holy Church, his Mother, will be
fully persuaded without any further reasoning that
blind obedience is an act of the most exquisite virtue
and of the highest merit before God. Holy Church,

346 THE SCIENCE OF THE SAINTS.

most undoubtedly, has ever taught this truth in all
ages and in all places, and has glorified the heroes of
obedience. Therefore, he who believes the wisdom of
the saints to be true wisdom, will not doubt that the
blind obedience which they one and all practised is
right, reasonable and most holy. Or, if a doubt
should ever cross his mind, he will condemn his own
blindness and folly, and embrace unhesitatingly the
doctrine of the saints ; for they, by reason of the light
of the Holy Spirit dwelling in them, understood the
force of those words of Christ : He that heareth you,
Jieareth me.

" These words of our Divine Master are indeed the
foundation of blind obedience ; for they were spoken
by Christ to the Church in the person of His apostles,
and the Church speaks and acts by her ministers and
by the superiors of holy congregations and religious
orders. The man who believes Christ blindly,
renounces, indeed, all inferior reasons, but only that
he may attach himself to the highest and most uni
versal reason. Thus also the man who blindly obeys
his superiors, renounces, in a certain sense, his own indi
vidual reason and private judgment ; but at the same
time he is following his own reason in another sense ;
for it is reason illuminated by the grace of God that
convinces the obedient man that it is advisable to
obey, because of the intrinsic beauty of obedience.

" Observe here, my dear brother, the mistake you
have made in saying that there are only two author
ities which can command us, namely, our own reason
and the superior. You leave out the principal
authority, which is God Himself, who speaks by
means of the superior, an authority far more to be

OBEDIENCE. 347

trusted than our own individual reason, which is liable
to be deceived, and does in fact deceive itself whenever
it refuses to obey blindly the will of God manifested
by the mouth of the religious superior, His minister
and representative upon earth. I say that our
individual reason is always deceived when it persuades
us not to obey. For when is it that we deceive our
selves ? When, instead of seeking that which is best
adapted to our true end, that is the acquisition of
virtue, of perfection, of humility, of self-abnegation, of
mortification, of penance, in one word the imitation
of Christ crucified, we stop short at some human con
sideration, at something of a nature altogether differ
ent from that of the evangelical virtues. For instance
when that celebrated hermit and great teacher of per
fection commanded his disciple to carry daily a
certain quantity of water and pour it on a plant which
had long been dried up, if the disciple had disobeyed
on the pretext of following his own reason, he would
certainly have deceived himself and have acted wholly
against reason. For, though it was indeed true that
the act commanded, the watering of the plant, was
useless and unreasonable as considered only in refer
ence to the plant itself, yet if we take into consider
ation the other more exalted end, which consisted in
producing an act of humility, self-abnegation, morti
fication, in a word, of obedience (for all these virtues
are contained in obedience), we shall see clearly that
obedience to that unreasonable command was most
reasonable, most wise, and most holy. So acceptable
to God is this blind obedience that He not unfrequent-
ly testifies His approbation of it by miracle, as in the
case in point ; for, so we are told, the withered plant

348 THE SCIENCE OF THE SAINTS.

revived and flowered again. And now, who does not
see that in every act of obedience, paid for the love of
God to our superior, there is included abasement and
abnegation of self, humility and the love of God, and
that these virtues are the greater and more beautiful
in proportion as the command given is more repug
nant to our own sense and judgment r And if Jesus
Christ has taught us that our perfection consists in
this annihilation of self for His love, and after His
example, is it not plain that there is always a reason
for obeying any command whatsoever, the ultimate
reason to which all other reasons must give way r
For the desire of becoming perfect through the
annihilation of self for the love of Jesus is so great
and luminous a reason that it eclipses all other
reasons. What higher reason can we have for any
action than the attainment of the end for which we
were created, and its attainment in the most perfect
way taught us by Christ r The obedience that is usu
ally called blind is therefore most enlightened and by it
we renounce all vain and frivolous reasons in order to
follow the one and only reason that is true, most solid
and most blessed. But by whom can it be understood
save by one who loves Jesus Christ ? By whom can
it be felt save by the simple and humble of heart r
Who is illumined but the poor in spirit, the child
whose eye is single and pure ? / confess to tfiee O
Father, because thou hast hidden these things from the
injise and prudent \ and hast revealed them to little ones.

" In order then that we may attain to the understand
ing of these treasures of the wisdom and knowledge
of God, we must prostrate ourselves in the dust
beseeching the Father that He draw us to Christ our

OBEDIENCE. 349

Lord, for undoubtedly that must be true which the
oracle of Divine truth has spoken : no man can come
to me except the FatJier draw him. For if the
Father, hearing this prayer rise from the depths of our
hearts in the name of His beloved and only begotten
Son, shall open the eyes of our mind and free them
from the mist which our passions have spread before
them, then we shall not only see the intrinsic and
inestimable worth of the evangelical virtue of blind
obedience, but we shall perceive also what would have
been the fate of our poor bark if it had had no better
pilot than ourselves and our miserable will and reason.
We should have been tossed hither and thither at the
mercy of the raging billows, and the light of our
unaided reason would only have served to show us our
desperate condition. We shall then perceive that the
only star by which we can safely steer is not poor,
useless human reason, but the one light which is ever
bright, beneficent and constant, the will of God; and
that the pilot who can steer our course by this auspi
cious star, is the superior, whoever he may be, given
to us by the Mercy and Providence of God. For,
whoever the superior may be, he is always the
ambassador of God, the interpreter of the Divine will
and the minister of the Divine mercy (unless he com
mands us to do anything that is sinful).

" We shall see all this with respect to our own salva
tion, but, if Christ's lowly wisdom is bestowed upon
us, we shall perceive this truth more fully in relation
to the good which may be done through our means to
our neighbour or for God's Holy Church. For it is
God, the Father of all men, and it is Jesus Christ, the
Head of the Church, who cares for the Church, which

350 THE SCIENCE OF THE SAINTS.

He has purchased for Himself with His own Blood.
And God the Father and Jesus Christ His Son choose
those only to work for the Divine glory and the good
of the Church who, after the example of Christ, crucify
themselves and die to self by means of obedience,
self-denial, humility and love of the cross.

" It is the follower of holy obedience alone who truly
and completely offers himself to Christ and the Father,
and he alone is chosen, according to Their good plea
sure, to minister unto Them in all those good works
to which he has been predestined from all eternity.
Let us then cling more and more to holy obedience,
renouncing self once for all, and let us strive after so
perfect a grace with the assiduity of humble and
uninterrupted prayer/'*

* Letters of Rosmini, p. 298.

OBEDIENCE. 351

TWENTIETH DAY.

" It is imperative that every one who wishes to advance in
perfection should impress on her heart the truth that her
superior stands to her in the place of God, and that what
ever God wills her to do He ordains through the superior's
mouth." — 67. Mary Magdalen of Pazzi.

" See God in your superiors ; so shall you learn to revere
their will and follow their commands. Be well assured
that obedience is the safest guide and most faithful inter
preter of the Divine Will. Pour out your hearts to them
as freely as water, mindful that they are charged with the
direction of your souls. Keep back nothing, lest the devil
who works in secret overcome you by his art. Above all,
do not be your own master relying on your own prudence
contrary to the caution of the Wise Man." — Si. Ignatius.

THERE is nothing which aids more to the acquiring
the perfection of obedience than to behold God in our
superiors, and to consider that it is God who com
mands us and that we obey Him, not man. Should
Jesus Christ Himself appear and in His own person
lay a command upon us, how readily should we obey
Him ! We should not weigh nor examine His orders,
nor have the least doubt of their equity, but blindly
execute them because it was God that commanded,
God that would have us do it, and, therefore, the best
thing we could possibly do — for the best thing is to
obey Him. We should think ourselves happy to be
employed thus directly by Almighty God, and the
command most difficult to be executed would be

352 THE SCIENCE OF THE SAINTS.

deemed the greatest favour. Now, let us look upon
our superiors as the true representatives of God, and
we shall find it easy readily to obey their commands.
St. Basil lays down the same truth in this rule : " Do
not think/' he says, u that I presume of myself to
make this comparison ; no, I take it from our holy
faith and the authority of Christ Himself, who says,
he that hears you, hears Mey that is, he that obeys
you, obeys Me. All the holy fathers give the same
interpretation to these words, and say that they are
to be understood not only of the apostles but of all
superiors and spiritual directors ; and this doctrine
was so generally received amongst the ancient fathers
of the desert, that they generally looked upon the
command of their superior as the command of God
Himself. They did not in the person of their superior
regard man, but God whose place he held."

St. Ignatius was most diligent in following this
rule which he strictly urged upon his subjects : " 1
ought not/' he says, " to look on him who gives the
order, whether he be the chief, or the deputy, or an
underling, but on God above in whose place he
stands ; without this, the merit of obedience is les
sened. I ought not to be my own, but His who
created me, and his by whose means He governs me ;
yielding myself up to be moulded in his hands like
soft wax, whether it be in writing letters, in con
versing with this person or that, or any other such
Hke thing, placing all my devotion in performing well
whatever is required of me."

The venerable Father Anchieta always looked upon
his superiors as the representatives of God ; and those
rules which related to them were of such importance

OBEDIENCE. 353

in his sight that he was as exact in them as he was
in those duties which referred immediately to Al
mighty God. This impression inspired him with a
filial veneration for their persons and character, which
made him sometimes say there would be little merit
in his obedience if the merit of obedience consisted
only in the pain of receiving, or in the difficulty of
accomplishing the orders given ; that his duty in this
respect had always been conformable to his inclina
tion ; that from the moment he became a religious, he
had always regarded as fathers those whom Providence
had assigned him for masters ; and that, consequently,
he had never felt the least objection to them, nor any
difficulty in submitting to their will.

The venerable Father Pinamonti, in obeying,
never examined the thing which was commanded,
nor the person by whom the command was given ;
but in the order and person of every superior he
recognized the voice and person of God. He showed
this by the submission and reverence, which he
observed in speaking to, and appearing before them,
so much so that many of them were ashamed to
see a man of such merit and eminence so humble
and lowly in their presence. But still more clearly
did he show it by the pains he took to promote in
others reverence and respect for the persons and
commands of superiors ; hence, whenever he heard
any one break out into complaints against the
superior or his manner of government, he immedi
ately exerted himself in his defence, and discovered
more arguments in his favour than if he had been
upholding his own cause; showing by this means
how well he united the prudence of the serpent
2 A VOL. ii.

354 THE SCIENCE OF THE SAINTS.

with the simplicity of the dove. The prudence of
the serpent he used in combating with sagacity
and talent the opposition made to the persons and
government of superiors ; and the simplicity of the
dove he exemplified in the docility with which he
subjected his own understanding to whatever was
commanded by any superior.

St. Peter Claver obeyed not only his superiors,
but all the officers of the house in whatever regarded
their offices as God himself. If he went to help in
the kitchen he took off his cap, and with downcast
eyes humbly inquired of the cook what he wished
him to do. When desired to prepare the refectory,
he would not do the least thing without the order of
the brother who had the charge of it. At the signal
from the porter he ran to him, saying, " What are
your orders, brother r " The sacristan sure of always
finding him ready applied to him for everything
requiring the ministry of a priest. When he went
out into the town he had no other will than that of
his companion who decided as he pleased which road
they should take and how they should go. If he
entered the novices' quarters he asked the commands
of the one who presided, and for the time respected
him as his superior.

OBEDIENCE. 355

TWENTY-FIRST DAY.

" Beware thou never consider the qualities, the ideas, or the
actions of thy superior, else wilt thou exchange Divine
obedience for human ; being urged to obey rather for what
thou sensibly beholdest in him than for the sake of God,
who is invisibly represented in his person. O how great
is the desolation that the devil effects in the hearts of re
ligious, when once he induces them to judge the manners
of superiors !"— St. John of the Cross.

" St. Paul commands us to obey all superiors, even those who
are bad. Our Blessed Saviour, His Virgin Mother and St.
Joseph have taught us this kind of obedience in the journey
they took from Nazareth to Bethlehem, when Caesar published
an edict that all his subjects should repair to the place of
their nativity to be enrolled. They complied with this
order with the most docile obedience, though the emperor
was a pagan and an idolater, so desirous was our Lord of
showing us that we should never regard the persons of those
who command, provided they be invested with sufficient
authority." — St. Francis of Sales.

ST. FRANCIS OF ASSISI had truly attained this per
fection when he said that amongst many other favours
he had received from the hands of God was this, that
he could as easily and readily obey the last novice
in the monastery, should he be appointed his guardian,
as any religious, however full of years, experience
and wisdom.

St. Francis Borgia treated with singular veneration
all superiors not only when they were actually in
office but afterwards ; and St. Ignatius having appoint-

356 THE SCIENCE OF THE SAINTS.

ed a certain lay-brother to take care of his health, he
observed towards him the same obedience he would
have shown to the saint himself.

St. John Berchmans used to consider God in the
person of his superiors and never looked at their
qualities, and, therefore, always treated them all with
great veneration ; and he used to say that he had never
felt the least aversion for any one of them, nor had
ever entertained a thought against their persons, their
orders, or their judgments.

" Alas ! " exclaims St. Francis ot Sales, " if we
expect to find perfect superiors only, we shall have
to pray to God to send us saints and angels, for, as
for men, we shall find none such amongst them. We
seek, indeed, such as shall not give us a bad example ;
but we do not expect them to be without imperfections
if they have those qualifications of mind which are
necessary for the office, and the more so because many
might be found more perfect, who, for all that, would
not be fit to be superiors ; and tell me, did not our
Lord Himself show us that we need not expect this by
the choice He made of St. Peter to be superior of the
apostles? Every one knows the fault which he
committed in denying our most dear Lord ; but, be
sides this, after having been confirmed in grace by
receiving the Holy Ghost, did he not commit yet
another fault, which was judged of such importance
that St. Paul, writing to the Galatians, declares that
he resisted him to the face, because he was to be
blamed r

"And not only was St. Peter faulty, St. Paul and
St. Barnabas too had a dispute because St. Barnabas
wished to take John Mark, who was his cousin, as

OBEDIENCE. 357

their companion, whom St. Paul did not judge fit for
that purpose; and as St. Barnabas would not yield
to St. Paul, they separated upon this dispute and went
to preach, St. Paul in one country and St. Barnabas
with his cousin John Mark, in another; also, it is true,
that our Lord drew good out of their dispute, for in
stead of preaching in one place only, they thus scat
tered the seed of the Gospel more widely. Do not,
then, suppose that so long as we are in this life, we
can live without committing imperfections, for that
cannot be whether in superiors or inferiors, since we
are all men, and consequently, all imperfect, and in
deed subject to every kind of imperfection.

" Our Lord has commanded us to say every day,
these words : Forgive us our trespasses as we forgive
them that trespass against us ; and there is no exception
to this commandment because we have all need to
make the prayer. It is, therefore, no sound reasoning
to say, such a person is a superior, therefore he should
never be angry or subject to other imperfections. You
are surprised that, having had occasion to speak to the
superior, she spoke to you less sweetly than usual,
because, perhaps, at the moment her head was full ot
anxiety and business. It is your self-love that is thus
all at once disturbed and you judge her instead of
thinking with yourself that God permitted this little
dryness of the superior to mortify your self-love, which
wanted her to caress you and receive graciously what
you had to say. But, you say, it annoys us to find
mortification where we did not look for it. Alas, you
should for that reason go and pray God for the superi
or, and bless her for this profitable contradiction."

St. Alphonsus Liguori in a letter addressed to the

358 THE SCIENCE OF THE SAINTS.

members of his congregation speaks thus : " I again
recommend to you obedience to whoever may be the
superior of a house, and even to him whose functions
for the moment give him a right to command, though
he be the last brother of the congregation. It is on
such occasions we see who is truly obedient. I am not
edified so much by the obedience given to me, as by
that shown to a rector, to a prefect, to a father minister
or to the least of those whose office invests them with
any pre-eminence over others. I trust in the goodness
of God that certain neglects of such obedience which
have given me much pain may not occur again.
Obedience is the only thing which can preserve the con
gregation since it is that which inspires fervour, but
obedience, I repeat, towards whoever holds the place
of superior, otherwise it is not done for the congrega
tion. Every fault can be easily pardoned except that
of disobedience/'

" It is not a subject of commendation," he often said,
" that I am obeyed, but I wish an equal submission
to be shown to whoever presides over any exercise ;
for, whatever may be his personal merits he holds the
office of superior. If this is not attended to mischief
must follow, and we shall see nothing but disorder and
confusion."

We read that St. Gertrude lived under an abbess
whose life was truly exemplary but whose temper was
disagreeable. One day as the saint was praying for
the improvement of the abbess's temper, our Saviour
spoke thus to her : " Why do you ask that she should
be freed from an imperfection which gives her such
frequent occasions of humiliation in My sight ? What
merit would you have in obeying if she were of a sweet

OBEDIENCE. 359

temper ? I permit this imperfection in your superior
for the exercise and improvement of your obedience
and for her own merit."

Blosius also relates another revelation to the same
St. Gertrude very like this. One day she offered up
her prayers for a certain superior of a congregation,
and begged earnestly of God that He would be pleased
to free him from a fault to wnich he was very subject.
Whilst she was at her prayers our Saviour appeared to
her and said, "The same excess of goodness and
mercy that moved Me to institute that congregation
causes Me to permit imperfections in those that govern
it thereby to increase the merit of their subjects,
for there is more virtue in submitting to the orders
of a person whose faults we know than to one
whose faults we know not. When I permit super
iors to have their failings and to forget themselves
sometimes by reason of temporal affairs in which they
must be employed, it is that they may thence take
occasion to humble themselves the more, and that
subjects may increase in virtue by the defects of their
superiors ; even so the faults as well as the virtues of
inferiors may serve sometimes to augment the merits
of superiors/' These words filled her with admiration
at God's infinite goodness and wisdom, which disposes
all things for the benefit of His servants and makes
even those delects He permits, serve to render them
more perfect.

360 THE SCIENCE OF THE SAINTS.

TWENTY-SECOND DAY.

" If thou art not indifferent who is thy superior, thou needest
not hope to become a truly spiritual man or a faithful
observer of thy vows." — *SY. John of the Cross.

" The excellence of obedience consisteth not in following the
will of a mild and gentle superior, who commands rather
by entreaties than with authority, but in subjecting oneself
to the yoke of one who is imperious, rigorous, severe, ill-
tempered, and never satisfied. To do this is to draw clear
water from the mouth of a brazen lion." — St. Francis of
Sales.

ST. JANE FRANCES OF CHANTAL used to say that she
felt greater satisfaction in obeying the meanest sister
in the convent who did nothing but contradict her
and command her in a rough and harsh manner than
one who might be the most experienced and consider
ate of the whole order ; for, as she added, the less we
consider the creature the more secure we are of finding
our Creator.

St. Athanasius in the life of St. Antony says that
the ancient hermits, who consecrated themselves
particularly to obedience, ordinarily sought for harsh
superiors who would treat them rudely and never
show approbation of anything they did ; and the more
disagreeable the superior's temper was, the more
readily they obeyed him. The ordinary custom
observed in those days amongst them was that two
solitaries should put themselves under the conduct and
government of an ancient father as his scholars, and

OBEDIENCE. 361

serve him in everything as a servant does his
master. Thus the fathers had the same authority
over their disciples to correct and chastise them when
they failed in the most trifling affair that a master has
to correct and chastise his servant when he fails to
obey his commands ; nay, they frequently treated their
disciples very harshly, either out of natural severity or
to exercise their patience, as St. Pacomius did his
disciple Theodosius to cure him of vain-glory.

The holy Abbot Moses suggests this means for the
attainment of perfection. Place yourself under the
discipline of an austere and severe man who will treat
you harshly and rigorously, and then make it your
study to drink in, as it were, all his reproofs and ill-
treatment just as though you were drinking milk and
honey ; and 1 assure you that in a very short time you
will find yourself on the very summit of the mountain
of perfection."

The Abbot John of Thebes, as we read in the lives of
the Fathers of the Desert, served with great diligence
and perfection for twelve years one of the old fathers
who was sick ; and, although the father saw how much
fatigue he endured, he never said one kind or affec
tionate word to him, but always treated him with
roughness. When, however, he came to the point of
death, he called the good abbot to him in the presence
of the assembled fathers, and taking him by the hand,
said three times, " Abide with God ;" then, recom
mending him to the fathers of the monastery, he said,
" He his not a man, but an angel/'

St. Catherine of Bologna desired her superior always
to treat her with asperity and to impose the most
arduous tasks upon her, for she used to say she had

362 THE SCIENCE OF THE SAINTS.

found from her own experience that to obey in agree
able and easy things is profitable, but to obey when
the superior imposes an unpleasant task and com
mands with a severe look, in a little time fills the
soul with virtue and unites it to God .

Of St. John of the Cross it is said that he lived by
his own choice in a monastery the superior of which
held his virtue as doubtful, and mortified him in every
way.

To avoid, however, all danger of mistake, we must
always distinguish between the inferior and the super
ior part of our soul, which is also called our rational
will. *4 Unquestionably," says St. Francis of Sales,
" I should feel more satisfaction in the inferior part of
my soul in doing what I am enjoined by a superior
for whom I have a natural inclination than in obeying
the directions of another for whom I have not that
inclination ; but if, guided by the superior part of my
soul, I render as exact obedience to the superior who
is disagreeable to me, his authority is sufficient, and
my obedience becomes more estimable when I feel
less pleasure in the performance. Under such circum
stances we give a clear proof that our obedience
originates in the love of God and not in our own
gratification. There is nothing more common in the
world than this ready obedience towards those we love ;
but it is extremely rare, and is practised only in
religious institutes, towards those whom we do not
love."

OBEDIENCE. 363

TWENTY-THIRD DAY.

" A fervent religious bears and takes all things well that are
commanded him. A negligent and lukewarm religious has
trouble upon trouble, and on every side suffers anguish,
because he has no comfort within, and is hindered from
seeking any without."*— Thomas a Kempis.

" He who is truly obedient makes no distinction between one
thing and another, nor does he desire one employment
more than another, for the only end he has in view is
the faithful accomplishment of what he is ordered to do."
— St. Bernard.

ST. JEROME relates that when he visited the holy
monks of the desert, he became acquainted with one
who, for the space of eight years, had carried on his
shoulders twice a day a large heavy stone the distance
of three miles each time ; and this he did by the com
mand of his superior. The saint asked him whether
he did not feel great reluctance in performing so
painful a task : " No," replied the monk, " this humble
practice has given me as much peace and content of
soul as if I had been engaged in the most sublime and
important occupation in the world." St. Jerome
concludes his account with the observation that those
who resemble this devout monk make great progress
in the spiritual life, and advance rapidly in perfection ;
for they are nourished with solid and substantial food,
that is, with the performance of the will of God ; and
he says he was so struck with the reply of the good

* Imitation, Bk. i. c. 25 .

364 THE SCIENCE OF THE SAINTS.

monk that from that moment it produced in him a
notable change of life.

St. Ignatius says that we must always be ready to
execute our superior's orders though ever so difficult
and repugnant to nature. This he calls the proof of
prompt obedience ; for, as other saints observe, true
obedience is best known in difficult commands. When
the thing commanded pleases us obedience is not so
easily discerned, for secondary motives rather than a
real submission to the will of God may induce our
compliance ; but when the command is harsh and
very repugnant to our inclinations, and yet we zeal
ously embrace it, there is no doubt but that our motive
is good, since we are assured we do not seek ourselves
nor our own satisfaction in it, nor propose to ourselves
any object but God and the fulfilment of His will.

The venerable Father Da Ponte deeply convinced
of this truth signalized himself in its practice like a
true follower of Jesus Christ who lived and died by
obedience. Thus he showed himself ready on many
occasions to lose his life rather than deviate in the least
point from obedience. At Villa Garcia, when he was
appointed to the important offices of Master of Novices,
Rector, and Instructor of the young fathers going
through their third year of probation, his delicate
constitution soon felt the effects of such multiplied
engagements and threatened to sink him beneath the
burden ; but when exhorted to apply to superiors
for some partial relief, he replied : " No, indeed ; never
could I do such a thing ; obedience has placed me
here and here will I remain even if it cost me my life.
Superiors hold the place of God, and know better than
I do what suits me. Let death come, I can desire

OBEDIENCE. 365

no better death than that of obedience, seeing that
Jesus Christ has set me the example. He was made
obedient unto death, even the death of the cross." These
sentiments encouraged him to remain firm at Sala
manca on two several occasions, although he knew
by experience how injurious the climate was to his
health. He said : "It is not necessary that I should
live but it is very necessary that I should obey, if I
wis h to be a good religious. The Lord governs me."
Relying on these words he waited till his superiors
of their own accord ordered him elsewhere for the
sake of his health. That he might not lose the merit
of this virtue, even in the least things, he would go
and ask the most trifling permissions of superiors.
When the companion who had charge of his health
advised him to spare himself this inconvenience on
account of the general permission he had, he answer
ed : " O brother ! let me perform these acts of submis
sion to my superior who holds the place of God in my
regard. With this subjection I may hope to become
more pleasing to His Divine Majesty, and render my
actions more meritorious to myself."

He practised this subordination and dependence not
only towards superiors, but even to the lowest sub
ordinate official in the house. When humility led
him to assist the infirmarian, or the cook, or any other
inferior, he obeyed him with the utmost punctuality
and exactness in whatever concerned his office. And
because higher superiors for the sake of his health
had subjected him to one of the brothers, he looked
upon him as his master and followed his orders with
such humility and promptitude that the brother was
confounded as well as edified.

366 THE SCIENCE OF THE SAINTS.

Blessed Leonard acted in a similar way. He lived
in a holy indifference to everything earthly, and with
a fixed determination to fulfil in all things the will of
God by the practice of perfect obedience ; and he thus
wrote on the subject : " The only thing to which we
ought to give our thoughts is to follow in all things
the holy will of God made known to us by superiors
and spiritual fathers." Whatever he was desired to
do, however difficult, such as to interrupt his mission
ary labours when he was reaping great fruits by sea
or land, or to leave the solitude to which he had
retired to give, as he said, a mission to himself —
immediately, without saying a word, he left all, and
went about the work he was enjoined. So hearty was
his desire to obey that whenever he was about to
undertake any work, he tried to assure himself of the
will of his superior, feeling certain that that would be
the will of God and well pleasing to Him. And as
conformity to the divine will is more meritorious when
accompanied by holy dispositions, Blessed Leonard
made it his study not only to surrender his will to that
of God, but to believe that whatever God appointed
for him conduced most to His greater glory and was
most profitable for his own salvation. For this rea
son he was constantly repeating this ejaculation :
" May Thy most perfect and holy will be done in me
and by me, henceforth and for ever. Amen,"

A great means for practising obedience in difficult
and disagreeable matters is diligence in fulfilling it
in easy and little things. " A man," says St. Philip,
" should endeavour to be obedient in the smallest
things which appear of little moment, because by so
doing he will render the practice of obedience in great

OBEDIENCE. 367

matters easy." The venerable Joseph Anchieta re
commended the same thing. He used to say that we
ought to obey in the smallest thing, and that doing
so served as a preparation for the obedience to be
practised in the greatest ; that we cannot better show
our respect to superiors than by executing their
orders most faithfully even though they be of the
least importance. He was a stranger to those incon
venient interpretations that self-love sometimes sug
gests in order to avoid strict obedience to the letter;
he always confined himself to the terms prescribed,
peferring that men should accuse him of want of pru
dence, rather than give our Divine Lord the least
reason to reproach him for a want of submission. On
one occasion, being sent to the door by his superior
to receive a stranger who had asked for him, a second
visitor arrived during the time that he was speaking
to the first ; upon which he begged the new comer to
allow him to go and ask permission before he could
begin to converse with him. He acted in the same
manner on numberless other occasions; and he did it
with so much sweetness and modesty that no one
could ever be offended at it.

368 THE SCIENCE OF THE SAINTS.

TWENTY-FOURTH DAY.

" Obedience consists not only in performing actually that
which is ordered, but also in a continual disposition to do
all that can be imposed upon us on any occasion what
soever." — St. Vincent of Paul.

" He that either openly or covertly endeavours to influence
his superior to command him what he himself wishes is
much deceived if he pretends to have any merit from
such obedience ; for, in this case he does not obey his
superior, but his superior rather obeys him." — St. Bernard.

THIS saint speaking of St. Paul's conversion observes
that the first thing St. Paul did or said after the light
of heaven had shone upon his soul, was to ask to
know God's pleasure in these words : Lord, what
wouldst Thou have me to do ? * This was a sign, says
St. Bernard, of a true conversion, and an argument
that he had for ever renounced this world and was
fully determined to follow Jesus Christ by desiring to
know what God would have him do. A short sentence,
but very , comprehensive, pithy, expressive, full of ener
gy and worthy of all commendation ! How few are there
now-a-days who aspire to this perfection in obedience !
How few are to be found now who, entirely renounc
ing their own will, wish never to do anything for the
future of their own accord, and only desire with St.
Paul that God's will may be accomplished in them,
saying, Lord, what wouldst Thou have me to do ? or,

* Acts ix. 6.

OBEDIENCE.

369

with the royal prophet : My heart is ready, O God,
my heart is ready * to do all that Thou art pleased to
command me.

St. Ignatius laid down for himself the following
rule. "I must not request nor pray the superior to send
me to such a place or appoint me to such an office.
It is permitted me to acquaint him with my inclinations
and desires, but with an entire abandonment of
myself to him and with a disposition to approve of
whatever he may determine." When this saint heard
Father Laynez say that since he could not go to
the Holy Land, he felt a wish to go and carry the light
to the dark nations of India, he said, " And if I felt any
such desire rising in my mind, I would root it out."
And when Laynez seemed to think it strange, he
added : " Are we not bound by our vow to go to what
countries the Pope may appoint ? After that I am
equally disposed to go to all countries, and have no
preference for the east or the west ; so that if I felt
my mind drawn towards any particular place, as
you do, I would force it in another direction till* the
balance was even." When he was old and broken in
health he used often to say that he was ready at a
sign from the Pope to take his staff and go on foot
into Spain, or to embark in the first vessel he might
find at Ostia without either sails or oars, or rigging,
or provisions, and to cross the sea; and this he
would do not only quietly, but with joy. A nobleman
who heard him say this, said in astonishment : " But
where would be the prudence of such a step ? " " Pru
dence, my lord," he answered, " is a virtue for those
who command, not for those who obey."

St. Mary Magdalen of Pazzi never sought to draw

2 ]1 * Ps. cvii. 2. VOL. II.

370 THE SCIENCE OF THE SAINTS.

the will of her superiors to her own, but, on the
contrary, endeavoured to submit her own will and
judgment to theirs trying first to think, judge, and feel
as the superior thought, judged and felt, and then
obeying with readiness and alacrity and without
expostulation. She used to say that she never seemed
to herself to have obeyed unless she had first captivated
her judgment to regard the order as good, however
repugnant it might be to her natural feelings.

St. John Climacus calls obedience the tomb of our
will wherein it lies dead and from which humility
rises ; for certainly the very moment we enter into
religion, we ought to live only to that of our superiors.
We are therefore sadly deluded and deceived, as St.
Ignatius remarks, if we think to practise obedience
when we wish to receive only such commands from
our superiors as we ourselves like and endeavour to
make them condescend to our will.

A religious superior being asked by his subjects to
show them how to use the spirit of understanding
without failing in simple and blind obedience, thus
wrote to them : " My answer is that simple and blind
obedience may very well be conjoined and interwoven,
so to speak, with the spirit of intelligence, and this in
several ways.

" i We must consider that the spirit of intelli
gence is more fully displayed, the higher and more
universal is the reason which we take as the guide
of our actions. For to act with a spirit of intelli
gence simply means to follow the dictates of right
reason, without allowing ourselves to be moved or
disturbed by any passion whatever. Now the high
est and most universal of all reasons for acting is

OBEDIENCE.

that of doing always and in all things the will of God,
as I explained in a discourse printed some time ago,
which I believe you have read. But anyone who
practises obedience with simplicity and a pure inten
tion is certain of doing the will of God, who, speaking
of all ecclesiastical superiors, has said: he that
heareth you heareth Me. This reason is very sim
ple, but it is at the same time most powerful and
sublime, and contains in itself so great a good that
where it exists all inferior reasons become superfluous,
just as one does not need a candle when the sun is
shining. Hence what we call blind obedience is not
devoid of light, but is in fact so luminous in itself that
no other light is needed to supplement it.

" 2. The spirit of intelligence may also be exer
cised in the manner of executing a command. I
will explain this by an example. Suppose there are
two religious engaged alike in a certain work assigned
to them by the superior. One of them goes through
the work without judgment, without attention, with
out spirit, without considering well what the order is
and what the superior's aim is in giving it. In short,
he does the work, but with a bad grace, without'
esteem for it, and as it were in spite of himself. The
other religious on the contrary, having received the
order, seeks first of all to understand well what the
superior's purpose is. Then he studies the best way
of giving effect to that purpose, devoting himself
to the work in right good earnest just as if it were
his own concern ; honestly wishing to succeed, using
all due circumspection, showing by his whole manner
that his occupation is not tedious but the reverse ; find
ing his contentment in his duty, and all this from a

372 THE SCIENCE OF THE SAINTS.

deep conviction that he is pleasing God. This second
religious, as you perceive, obeys not merely with sim
plicity, but also with the spirit of intelligence. He
obeys, not as a machine made to move by some me
chanical contrivance, but as a living and intelligent
being. Indeed a superior when giving a command
cannot prescribe every detail relating to the manner
of its execution. He gives the order and then leaves
the subject to act for himself, and those religious
who are possessed of more spirit of intelligence than
others may be readily known by the way in which
they set about their work.

"3. It frequently happens that the command
itself is given in a more or less general form, leav
ing much to the judgment of him who receives it.
In these cases, the subject must carefully note what is
the sphere marked out for him by the order he has
received ; within that sphere he is bound even by the
rule of obedience to act on his own responsibility, not
by caprice, but in the way which upon careful reflection
he conscientiously believes to be best, that is to say,
with the spirit of intelligence. If you, my dear
daughters, consider the various members of a religious
institute, you will see that all of them, if they have
the true religious spirit, act through obedience. Even
the General of the Order forms no exception to this
principle, because he also is subject at least to the
Pope. Nevertheless, obedience leaves a certain
sphere for freedom of action, wider as a rule for
superiors than for inferiors ; and within the limits of
this sphere, each one may and indeed must exhibit
his own spirit of intelligence. Thus in your house,
beginning with the office of central superior and

OBEDIENCE. 373

coming down in succession to the very last of the
offices assigned in the community, you will find that
all these offices being subordinate one to the other
and hence directed by obedience, may and must be
exercised with a spirit of intelligence, because an
injunction to this effect is implicitly laid on every
sister holding an office, in so far as, within her pecu
liar sphere, she is left to her own discretion. You
may also take an office of charity towards secular
persons, for example that of school-mistress, or of
visitor of the sick. This office being imposed by
obedience, all the actions performed in discharging it
have the merit of obedience ; and yet what a spirit of
intelligence is required to discharge it perfectly !

" You will find this generally to be the case when
you are bidden to do anything : a certain amount of
liberty is left wherein the spirit of intelligence may
be displayed. Suppose for instance that a sister is
told to write a letter to some one and even has the
subject of the letter traced out, is it not true that she
may still have a good deal to think about in order to
write sensibly and intelligently ? Obedience, then,
never determines all the actions to be done by the
person who lives under it, for this would be impossible ;
but many such actions remain free, and in those the
spirit of intelligence has ample room for its exercise.

"4. The same spirit of intelligence may also
be exercised in another way; that is by represen
ting to superiors what occurs to us as being
necessary or useful to be mentioned in connection
with what they happen to command. To do this,
however, with a true spirit of intelligence, three
conditions are required : — The first is that our obser-

374 THE SCIENCE OF THE SAINTS.

vations should not proceed from any feeling of self-love,
but be inspired purely by zeal for good and for the
glory of God. The second is that we do not make
these observations with levity saying anything that
comes into our heads without having taken time to
reflect well on the matter. The third is that we say
what we have to say in the spirit of submissiveness,
so that should the superior, after hearing us, persist
in his command, we take it not ill but obey with
alacrity and contentment. If, however, there were
question of a matter of great importance for the glory
of God, and it really seemed to us that what the
superior enjoined would not be the right thing to do,
then there would be nothing contrary to the simplicity
of obedience in our having recourse to a higher
superior, provided however, that with him also the
three said conditions were faithfully observed. Indeed,
superiors are pleased to hear such frank observations
from their subjects when made in the spirit of charity
and humility. But if, after all this, what we perform
under obedience happens to produce some untoward
result (not however sinful), then he who obeys would
not lose anything by it, nay he would be a gainer,
inasmuch as that act of obedience contains one of
those acts of Christian mortification which are pre
eminently acceptable in the sight of God. By morti
fying himself for the sake of holy obedience he has
denied his own will, he has sacrificed his self-love,
he has humbled his reason under a higher intelligence,
even that of God Himself from whom the command
proceeds ; and all this is a great step forward on the
road of sanctity." *

* Letters of Rosmini, p. 532.

OBEDIENCE. 375

TWENTY-FIFTH DAY.

'* There are some who obey, but with so much languor and
reluctance as greatly to diminish the merit of their virtue.
Charity and obedience have so close a connection that they
cannot be separated. Love induces us to obey with
promptitude ; and whatever be the difficulty with which
the excution of an order may be attended, the person who
possesses this loving obedience undertakes it lovingly." —
6V. Francis of Sales.

" The truly obedient man does not know what it is to delay
and put off the business till to-morrow ; he is an enemy to
every kind of demur ; he prevents his superior and even
gets the start of his commands. His eyes and ears are
always open to the least sign that is given him ; all his
other senses and every power within him faithfully wait
the motion of his superior. He does what he is bid, goes
where he is commanded, and is always ready to receive and
execute every order." — St. Bernard.

THIS saint in illustration of this truth gives the
following examples, " Our Lord commanded Zacheus,
and he immediately obeyed. Zacheus, said He, make
haste and come do^vn, for this day I must abide in thy
house ; and he made haste and came down, and received
him with joy."* .... "Do you wish," asks the holy
doctor in another place, " to hear an example of
perfect obedience? Listen! The Lord saw Peter and
Andrew casting their nets into the sea, and said. . .
Come after me, and I will make you fishers of men ; f

* St. Luke xix. 5. t St. Matt. iv. 19.

376 THE SCIENCE OF THE SAINTS.

and without consultation or hesitation, without any
solicitude for their life, without considering how they
being so rude and illiterate could become preachers,
without putting any question, without any delay
whatsoever, they abandon their nets and ships and
follow Christ. Be mindful, brethren, that these things
are written for your instruction, that you may learn
true obedience and to mortify your hearts by the
obedience of charity."

We have another remarkable example of the most
ready obedience in the young Samuel while he was
waiting upon the high priest Heli in the temple. The
Scripture says* that one night, as he slept in the
temple where the ark of God was kept, the Lord
called upon him and he immediately got up and ran
to Heli, saying, Thou didst call me, here I am. But
Heli told him that he did not call him, and bade him
go to bed again. He did so, and was no sooner
fallen asleep than the Lord called him again. Up he
got, went to Heli and said Thou calledst me ; but he
answered, Child, 1 did not call thee ; go and sleep. He
obeyed, and God calling him the third time, he got
up and went again to Heli, saying as he had done
before, Thou calledst me; behold, here I am. Upon
this Heli understood that it was God who had called
upon Samuel, and therefore bade him go back and
sleep, and if anyone should call him again, to say,
Speak, Lord, for thy servant hear eth. Samuel returned
and lay down again ; and God appearing to him
called twice upon him, to whom he answered in Heli's
words, Speak, Lord, for thy servant heareth. Upon
which God told him that the punishment with which

* I Kings iii. 4. et sq.

OBEDIENCE. 377

He had threatened Heli should very suddenly be
inflicted. Now, let us consider a little Samuel's very
exact and ready obedience. Though Heli himself
tells him he did not call him and bade him go to take
his rest, yet Samuel never thought of the call of any
other person there in the temple than that of the high-
priest ; three several times, therefore, he got up and
went to know his commands. Such ought to be our
obedience towards our superiors. Our minds should
always be equally disposed with Samuel's for anything
which we think our superiors would have us do.

Ecclesiastical history records many striking exam
ples of the same kind. Cassian, speaking of the
holy Fathers of the Desert, says that though they
were continually employed, they immediately inter
rupted their work at the call of obedience. " One,"
he says, " wrote books of devotion, another meditated ;
some translated spiritual books, others were engaged
in manual works; but no sooner did they hear the
clock strike or the superior's call than they ever strove
who should be first out of his cell ; and their haste
was so great that he who was writing would not
allow himself time to finish the letter he had begun."

The Abbot Silvanus loved with singular affection
one of his monks who was named Mark ; and having
been informed by another monk that the rest were
much offended at it, he took him with him to the cells
of the different monks and called them one by one by
their names ; they were all slow to answer his call
except Mark who immediately opened the door ; and
the abbot entering his cell with the other monk, they
saw that he had been in the act of writing, and yet
that, at the call of his superior, he had left off in the

378 THE SCIENCE OF THE SAINTS.

middle of a word in order not to keep him waiting.
By this the abbot showed that he had reason to love
this monk more than the rest.

When the Magi saw the star which invited them to
go in search of the infant Jesus, they immediately
said within themselves, " This is the sign of the great
king; let us go to adore Him and offer Him gold,
incense, and myrrh." Religious ought to do the
same in what regards holy obedience. " I wish,"
said St. Alphonsus to the members of his congrega
tion, "that you were all anxious for nothing but to
keep your eyes on the star that guides you, because,
if you turn your eyes away from obedience, you will
be bewildered in trouble and confusion. Whoever
obeys punctually is sure to do the holy Will of God
in which alone true peace is to be found. It is to
destroy the influence of these truths and the effects
they produce for our greatest good that the devil
continues to tempt some amongst you to attach little
weight to obedience.

OBEDIENCE. 379

TWENTY-SIXTH DAY.

" God loveth a cheerful giver."*— The Apostle St. Paul.

"A cheerful countenance and sweet speech greatly adorn the
practice of obedience For what place can be as
signed to obedience when bitter sadness is discernible ?
External tokens generally manifest the internal will ; and it
is difficult for him who changes his mind not to change
countenance." — St. Bernard.

ST. BASIL proposes for the imitation of religious
the example of the apostles, who obeyed their Divine
Master even in the most arduous things with great
gladness of soul. "The apostles," he says, "bowed
down their heads and bore the yoke of obedience with
joy. They went forward with a joyful spirit to meet
contumelies, ignominies, stonings, crosses, and the
most cruel deaths. Those who are true religious
according to the spirit of the Lord must render the
same obedience to their prelate."

St. Lawrence Justinian places before the eyes of
religious, as an incitement to cheerful obedience, the
example of courtiers and ministers of earthly kings ;
and calls upon them to consider with what cheer
fulness and joy these endeavour to execute the orders
of their sovereigns, and urges them to follow their
example. A faithful soldier when ordered to do any
thing connected with his profession, feels great joy
and readily obeys ; so ought we when exercised in
obedience which is the badge and characteristic mark
of our profession.

* 2 Cor. ix. 7.

380 THE SCIENCE OF THE SAINTS.

St. Mary Magdalen of Pazzi was most anxious to
see this spirit of cheerful obedience flourish amongst
her daughters, wishing them to obey joyfully and with
a glad countenance not as obeying creatures but the
blessed God, since they had not given their will to
creatures, but to Jesus. She recommended the novices
not to do the slightest thing without permission of
another novice, whom she named to them, that nothing
might be done but in the exercise of obedience.
Those who had great repugnance in obeying, by doing
violence to themselves in asking permission in the
slightest things accustomed themselves to obey easily
in things of obligation. She taught them to obey the
superiors given them even though they were but lay
sisters, and to bring their judgments into conformity
wherever they rebelled, holding that what was com
manded was the will of God. " Till you give your
selves as dead into the hands of obedience," said she,
" you cannot truly know what the will of God is.
Offer to God your will in sacrifice and you will find
complete content. If you desire to fulfil the divine
will, never seek by persuasion to bend the will of your
superior to your own, but execute her will simply ; by
this means you will arrive at great perfection. If you
feel repugnance in breaking down your will, you show
little love to God, since in a matter in which you can
supremely honour Him you are unwilling to exert
yourself for His love."

Of Blessed Leonard it is written that in obeying, he
always expressed in his countenance the joy of his
soul. He used to say: " In perfect obedience under
all circumstances, I am sure not to go wrong ; there
fore I rejoice more in an act of obedience than if I

OBEDIENCE.

had converted the whole world." As this blessed man

lived joyfully in the exercise of holy obedience, so he

also died cheerfully in the practice of the same virtue.

Having received direction from the sovereign pontiff

to return to Rome, he left Bologna on the I5th of

November, and set out towards the holy city. As he

was taken ill on the road, his friends entreated him to

stop in several places, but he insisted on proceeding

in obedience to the pontiff, as he explained to his

companion, saying to him, "You know, brother, that

his Holiness desired when I left Rome that I should

return in November ; you know that he wrote to me in

Barbarola, saying, 'I hope you will soon return to

Rome;' and when the Pope says <I hope,' we must

take it as if he said < I command.' Aly conscience will

be very much troubled, if in consequence of this ill

ness I fail in obedience. Let us, then, go on to Rome ;

and if I die on the road, it will be an especial favour

granted by my Heavenly Father, which I have long

desired— to die in the exercise of obedience." In short,

a few hours after he arrived in Rome he departed this

life with the consolation of being obedient unto

death.

St. Jane Frances of Chantal gave the following rule
to her religious sisters: " We must do everything by
love ; we must rather love obedience than fear dis
obedience."

382 THE SCIENCE OF THE SAINTS.

TWENTY-SEVENTH DAY.

" Be thou faithful till death, and I will give thee the crown
of life."*— Our Blessed Lord.

"A condition of true obedience is perseverance. This our
Redeemer taught us in a very particular manner. St. Paul
has proclaimed His great example in the following words ;
He was made obedient unto death ; and to carry this obedience
to the utmost limits, he adds, even to the death of the cross.
In these words unto death it is clearly presupposed that
He had been obedient during the whole course of his life.
A religious who should think himself entitled to relax in
anything after his profession, even after he had lived long
in religion, would deceive himself." — St. Francis of Sales.

THIS saint greatly laments the misfortune of those
religious who, after practising obedience with great
perfection during their noviciate and in the early years
of their profession, lose the relish of this virtue and
become lax in its practice. "Good God!" he exclaims,
" what is this but to imitate the conduct of a pilot, who
having brought his vessel into port after a long and
laborious voyage and severe efforts to save it from the
perils of the boisterous ocean, should on his arrival
wreck it and throw himself into the sea r Would not
such a man be charged with insanity ? for if that was
to be the end of all his labours, why did he toil so
much to bring his ship into port ? The religious who
has begun well cannot complete his work without
perseverance to the end."

* Apoc. ii. 10.

OBEDIENCE. 383

The saints who are animated by the spirit of God
act in a far different way. The venerable Joseph
Anchieta in his old age received leave from the
provincial to choose for his residence that place which
he liked best ; but the man of God who desired
nothing so much as to obey had a scruple in using
this permission, and wrote as follows upon the subject
to Father Ignatius Tolosa : "Father Provincial has
authorized me to choose whatever place I like for my
residence, but this liberty is disagreeable to me
because it exposes me to the danger of being deceived
and of straying from the right path, for none of us
can tell what really suits him best ; and it would be
a sad mistake for me, after having for forty-two years
left myself entirely at the disposal of superiors, to
wish to follow my own will and fancy in my old
age."

We read the same thing of Blessed Leonard who
from the beginning of his religious career in his
youth to its consummation in old age, never relaxed
in the least in the practice of holy obedience. It was
most edifying to see the old man, venerable on account
of his age and great merits, kneeling at the feet of
his superior humbly asking leave to go out of his
convent on some work of charity, perfectly indifferent
as to who might be his companion on the occasion.
He asked leave every time he had to reply to a
letter or change his habit, and on every other similar
occasion ; kissing the ground each time as if he were a
novice. Every time he passed the cell of the superior,
he uncovered his head and stopped, making a pro
found bow ; and if he were asked why he did so, he
replied : " This is a sacred place occupied by my

384 THE SCIENCE OF THE SAINTS.

superior and for that reason worthy of all reverence,
for he stands in the place of God to me." He never
inquired into the reason or cause of any order, and
severely reproved those who refused to obey until they
had examined the motive of the superior. He used
to say : " It ought to be sufficient that the order given
is not offensive to God ; in everything but that, it
becomes us to bow our head to obedience." But to
a man who mentioned to hirn some doubts he had
about obedience, he replied : " Plant in your heart
this truth — The superior may err in giving orders,
but those under his rule who desire only to please
God can never err in obeying."

St. Alphonsus Liguori says that religious who are
advanced in years are more strictly bound to perfect
observance than those who are young in religion.
First, because they have been longer in the cloister ;
and as the more time a person has devoted to study
the more extensive should be his learning, so the
longer a religious is engaged in the meditation of
Jesus crucified, the greater should be his progress in
the science of the saints and in Christian perfection.
Secondly, because the example of the aged is most
efficacious in inducing the juniors to observe or vio
late the rule. Religious of long standing are the
torches which enlighten the community ; they are
the pillars that sustain regular observance, and by
their example they engage the young in support of
order : but if discipline be disregarded by the older
members of the community, the rule will be despised
by the novices. Generally speaking, all the irregu
larities which creep into religious communities are
to be ascribed, not so much to the young as to the

OBEDIENCE. 385

old religious, who by their bad example lead the
others to seek a relaxation of the rigour of the rule.
As long as their works contradict their words, all
their exhortations and entreaties to the juniors to
observe the rule will be without effect. " The eyes/' as
St. Ambrose says, "persuade sooner than the ears."
Example is far more persuasive than precept.

And how is it possible to induce novices to observe
the rule, when the conduct of old religious is subversive
of regular observance ? " Nothing," says Tertullian,
"can be built up by what pulls it down." When
Eleazar was tempted by the wicked Antiochus to
transgress the divine command which forbade the
Jews to eat swine's flesh, his friends through compas
sion for his old ^ge besought him in order to escape
death at least to pretend to comply with the tyrant's
order. But the venerable old man wisely replied
that he would rather be sent into the other world, for
it did not become his old age to dissemble* He would
rather sacrifice his life than pretend at such an
advanced age to break the divine precept, and thus
teach his younger countrymen to transgress the law.
*'The look of a just man," says St. Ambrose, "is an
admonition." O what an affecting admonition to
novices, and how far superior to the most eloquent
exhortation, is it to see an aged religious exact in the
practice of obedience ! The zeal and exertions of
religious who love perfection should especially be
directed to the support of obedience in all its rigour.

* 2 Mach. vi. 23

2C VOL. II.

386 THE SCIENCE OF THE SAINTS.

TWENTY-EIGHTH DAY.

"The devil, seeing that there is no road which conducts so
quickly to the summit of perfection as that of obedience,
throws in the way many disgusts and difficulties, under
colour of good.

"The more we see that any action springs not from the
motive of holy obedience, the more evident is it that it
is a temptation of the enemy ; for, when God sends an
inspiration, the very first effect of it is to infuse a spirit of
docility."— Sf. Teresa.

" If ever thou perceivest within thyself any movements,
thoughts, or judgments, contrary to holy obedience even
though they should appear to thee good and holy, by no
means admit them, but reject them immediately as thou
wouldst suggestions against chastity and against faith." — Sf.
John Climacus.

ST. JEROME writing to a religious concerning his
conduct in religion recommends this rule very par
ticularly to him. " Do not judge the orders of your
superiors, or examine the reason why they lay such
and such commands upon you ; it is your duty to
obey and execute their orders, as Moses declares,
hear Israel, and be silent." St. Basil proposes to
religious the example of an apprentice learning his
trade from his master, as a pattern of their obedience.
He has his eyes continually upon his master ; he
obeys him in everything without contradicting, with
out interposing his judgment, and without inquir
ing the reason of this or that command ; and by so

OBEDIENCE. 387

doing in a little time he becomes a master himself.
The scholars of Pythagoras had so much respect for him
and his bare authority was so convincing a reason to
them that all controversy was silenced by the simple
argument, " He said it." How much deference, then,
ought religious to have for their superiors who are
far above Pythagoras and hold the place of Christ ?
Ought they not when there is a question of obedience
to think they have a sufficient reason to submit their
judgments, and believe whatever is commanded them
to be most profitable for them ?

St. John Berchmans being engaged in making his
preparation to defend a thesis in philosophy before the
schools, and on that account obliged to study closely,
was once asked by a superior to walk out with him.
He immediately complied but felt a certain interior
repugnance, of which, however, he gave no sign but
endeavoured to repress it by diverting his mind to
other thoughts. As soon as he returned home, he set
to work to reflect on that internal movement that he
had felt in his soul, and for some days he directed to
this end his examination of conscience, making there
on the most mature reflections ; after which he went
to lay the matter before his superior, telling him with
joy that God had at length given him the victory over
himself, and that he no longer felt any repugnance.

St. Alary Magdalen of Pazzi being one night greatly
tempted to disobedience went towards evening into
the choir, bound her own eyes, and then caused a lay
sister to tie her with her hands behind her by a cord,
to some lattices at the side of Our Lady's altar.
When the nuns came in to say the office, they were
amazed to find her in that situation and the prioress

388 THE SCIENCE OF THE SAINTS.

asked who had so bound her ; the saint replied that
she had done this because obedience was irksome to
her, and she wished that her body should suffer and
be bound by cords since she was unwilling to be held
by the sweet bonds of obedience. She then besought
the prioress to order all the nuns who passed her as
they entered the choir to say to her, " Now, Sister
Magdalen, act in your own way." All obeyed, but
in doing so many felt a great compunction of heart
which was expressed in their manner. When all the
nuns had done as commanded Sister Mary Magdalen
still bound and blindfolded asked pardon of all with
words of profound humility ; after which the mother
prioress unbound and released her, which was no
sooner done than Mary Magdalen, kneeling down
and fixing her eyes on an image of the Blessed Virgin
before whose altar she was, was rapt in ecstasy ; and
on coming to herself, declared under obedience that
her act of humiliation had greatly pleased God and
confounded the devil.

OBEDIENCE. 389

TWENTY-NINTH DAY.

''Whosoever shall follow this rule, peace be unto them and
mercy." *—The Apostle St. Paul.

" Whoever wishes to live happily and to attain perfection,
must live conformably to reason, to rule, and to obedience,
and not to his natural likes and dislikes ; such a one must
esteem all the rules, must honour them all, must cherish
them all, at least in the superior part of the will ; for, if
one rule be despised now, another will be so to-morrow,
and on the third day it will be no better. When once the
bonds of duty are broken, everything will be out of order
and exhibit a scene of confusion." — St. Francis of Sales.

No man was ever more punctual in the observance of
his rule than the glorious St. Vincent of Paul, so much
so that he felt a scruple in transgressing the most trifl
ing regulations of the congregation to which he be
longed. Thus he made it a point never to come in or
go out of his cell without kneeling down ; and though
towards the close of his life from an infirmity in his
legs, he found great difficulty in this practice, he
would never omit it. In like manner he was always
the first present at all the exercises of the community,
especially at the meditation. St. Jane Frances ot
Chantal was so zealous for the observance of her rule,
and so regardless of her natural inclinations, if they
tended to dissuade her from it, that it was felt by
every nun in the community that her exact observance
especially at an advanced age was the most power-

* Gal. vi. 16.

390 THE SCIENCE OF THE SAINTS.

ful stimulus to each of them to imitate her in the
most perfect manner they could. Once, when she
was very old, appearing much fatigued on returning
from the guest-room to recreation, her sisters begged
her to take some repose for the short space that
remained of the recreation hour, but she replied
with a tranquil smile : " What then will become of
our rule, which orders us to do some work during the
time allotted for recreation ? "

St. Aloysius Gonzaga was never known to trans
gress the smallest rule of the society ; so exact was he
in this respect that he would not receive a half-sheet
of paper or a little engraving from one of his brethren
without first obtaining the superior's leave, as the
rule prescribed.

The glorious father St. Bonaventure used to urge
himself to the perfect fulfilment of his rule by the
following consideration : " When I embraced the
religious state my desire was to live not as most men
do according to my own inclinations, but according
to the institute of my order with a full and punctual
observance of the rule. That was the reason why, on
entering the noviciate, the book of the rules was put
into my hands ; I was desired to study that, not the
lives of men of the world. When I made my profession
I accepted the rule and took it for the guide of my
conduct through life. Under these circumstances it
is my duty to observe the whole of it with the utmost
exactitude, even though I see no one else do so."

St. Francis of Sales bestows the highest praise
upon a general of the Carthusians with whom he was
acquainted for his great punctuality in the observ
ance of his rule in its most trifling details, in which

OBEDIENCE. 391

the saint tells us he was so exact as to equal the
fidelity of the most fervent novice.

"O what a scandal," says St. Alphonsus Liguori,
" to see certain religious, so well instructed during
their noviciate in the observance of the rule, who after
their profession disregard regular discipline as if their
solemn consecration to Jesus Christ exempted them
from all the obligations of the religious state ! " A
learned author says : " It is better to be a finger united
to the body than to be an eye separated from it."
An eye torn from the body is but rottenness ; and an
action which wears the appearance of virtue but is
not conformable to rule will never please God ; and
instead of promoting, it will impede the perfection of
a religious : for, as St. Austin says, acts of devotion
opposed to rule are but so many slips out of the way
and so many stumbling-blocks to the soul.

Cassian relates that to a certain monk who had
abandoned the dignity of senator to enter religion but
afterwards did not observe his rule, St. Basil said in a
tone of commiseration : "You have lost the rank of
senator, and have not become a monk. Unhappy man,
what have you done r You have forfeited the honour
able station of senator, and have not attained the
sanctity ot a religious." Tertullian says: "If you
deem the liberty of the world to be true liberty, you
have returned to servitude, and have lost the liberty
of Christ." Some religious excuse their negligence
by saying that the rules which they violate are of no
importance : but they are grievously mistaken, because
no rule of religion can be deemed unimportant or
undeserving attention. All the rules of religion
should be respected because they are all ordained by

392 THE SCIENCE OF THE SAINTS.

Almighty God and approved by the Church, as means
to obtain the perfection to which every religious,
consecrated to God, should continually aspire; and
because the neglect of even trifling rules injures
regular discipline and disturbs the whole community.
It is certain that the spirit of fervour flourishes in the
community where attention is paid to the smallest
rules ; but where they are neglected, piety is either
lost or beginning to decay. " Many," says St.
Bonaventure, " desire to die for Christ, and are at the
same time unwilling to bear light crosses for His
sake/' Many pant after the crown of martyrdom, yet
will violate their rule rather than submit to a trifling
inconvenience. "If," says the saint, "you received a
command hard to be observed, and in its fulfilment
attended with serious disadvantages, there might, per
haps, be some apology for its violation ; but for the
infraction of rules of easy observance there cannot be
a shadow of excuse. The more easy a rule is to be
observed, the more imperfect the religious is who
transgresses it, because the greater is his attachment to
self-will. God grant that the disregard of small rules
may not lead the religious to the violation of his vows
and to eternal perdition/' He lhatbreaketh a hedge, says
the Holy Ghost, a serpent shall bite him* Whoever
breaks down the fence of the rule stands in great
danger of being one day bitten by the infernal serpent.
When you see a religious fall into grievous faults, do
not imagine that the devil by the first attack succeeded
in effecting his ruin. No ; he first induced him to
neglect his rule and to despise small things, and then
drew him into grievous transgressions.

* Eccles. x. 8.

OBEDIENCE. 393

THIRTIETH DAY.

" It is better to cherish the humble desire of living according
to the rule of the community and to be diligent in its
observance, than to entertain exalted desires of performing
imaginary wonders, for such imaginations only tend to
swell our hearts with pride, and to lead us to undervalue
our brethren, from an impression that we are better than
they." — S/. Pacomius.

" The predestination of a religious may be said to be insepar
ably connected with a love of his rule, and a punctual
performance of those duties which he is bound to fulfil in
conformity to the vocation which God has given him." —
St. Francis of Sales.

THIS saint was most anxious to infuse into the hearts
of all religious a great esteem and affection for their
rules. Speaking in particular of the Nuns of the
Visitation, he says : " If they should sometimes ex
perience disgust or aversion for the constitutions or
rules of the congregation, they must labour to act as
they would amidst other temptations, overcoming the
aversion which they feel by a good and powerful
resolution of the superior part of the soul ; and thus
wait till God sends some consolation to cheer them
on the way. Then will He show them, as He did Jacob
when wearied and exhausted with fatigue, that the rules
and method of life which they have embraced are the
true ladder to ascend like angels to God by charity
and to descend into themselves by humility. But if
without any aversion they should from weakness

394 THE SCIENCE OF THE SAINTS.

chance to violate the rule, they must immediately
humble themselves before our Lord, ask His pardon,
renew their resolution of observing the same rule, and
take particular care not to admit dejection and dis
quietude into their heart, but with fresh confidence in
God strive to conform to His holy will.

"We may be assured that in proportion to the
increasing glow of divine love in the souls of the
Daughters of the Visitation, will they be more exact and
careful in the observance of their constitutions, though
they are not obligatory under pain of mortal or venial
sin ; for, if they were enforced under pain of death with
what scrupulous exactness would they not be attend
ed to ! Now love is as strong as death, consequently
the attractions of love are as effectual in producing
their acts as the threats of death. Souls therefore
possessed of love will do as much and more by its
power than they would perform from an apprehension
of death ; so that the daughters of the congregation
through the sweet violence of love will, by the help
of God, observe their rules with as much exactness
as if the observance were enforced under pain of
death/5

St. Mary Magdalen of Pazzi esteemed even the
smallest rules as ordinances of the Holy Ghost,
and desired that each sister should observe them
as such ; saying that each should keep them as
if they related only to herself individually. She also
used to say that religious should be ready to shed
their blood and lay down their lives rather than suffer
a relaxation of the rules to enter into the community.
To secure to her own monastery the perpetual obser
vance of the rule in all its rigour, she made many of

OBEDIENCE. 395

her subjects promise expressly that they would observe
them themselves, and firmly oppose the slightest relaxa
tion of religious discipline in others. She also said
that such as had light and knowledge in the perfection
of the religious state should at their death leave regu
lar observance as a bequest to the survivors, that so it
might be always maintained.

The venerable Father Da Ponte when master of
novices, on placing in the hands of new-comers the
rules of the society, would say to them, " This is the
book containing the contract between yourselves and
God ; study it attentively and observe it faithfully."

It is related of St. John Berchmans that he would
have exposed his life to any danger rather than trans
gress the least rule, or fail in submission to any order
of his superiors ; for he considered that both emanated
from the same authority, and he did not think that a
religious could flatter himself with the idea of being
obedient unless he showed equal deference to every
duty bearing the stamp of obedience. Everything in
the house of the Lord was of importance to Berchmans
who looked upon the least observances as honourable
bands which bound him to the service of the Great
Master, under whom slavery is far sweeter than the
most unrestricted liberty elsewhere. With such senti
ments as these the minute details of regularity which
are so troublesome to the imperfect were delight
ful to him ; and he found greater satisfaction in his
state of absolute dependence than others do in follow
ing their own will. Hence he never quitted the apart
ment assigned to the young Jesuits without rirst asking
permission, and always answered in Latin as the rule
prescribed. When at the country-house (where usually

396 THE SCIENCE OF THE SAINTS.

more liberty is allowed and taken), he was careful to
observe the same strict rules of modesty, and the same
regularity and exactness in his spiritual exercises as
when in the college ; performing them on those recrea
tion-days with as much recollection as if he were in
retreat.

During his last visit to the country-house, recreating
himself with his companions in a filbert- walk where
the fruit had-been already gathered, one of them, per
ceiving a nut remaining on the tree, was on the point
of gathering it, when Berchmans reminded him of the
rule which forbids them to take fruit off the trees. His
young companion jocularly remarking that the rule did
not refer to a tree which had been stripped of its fruit
nor to a solitary nut, Berchmans no longer insisted
upon the point but was careful not to allow him
self the liberty of such interpretations. Another of
his self-imposed laws was to avoid all dispensations.
" I will detest every shadow of dispensation in matters
of regularity," remarked this holy young man, " as I
consider them highly pernicious to religious discipline."
He equally disliked general permissions which he
thought were usually asked only to be freed from the
importunate yoke of constant dependence ; at all events,
he thought there was less risk and more merit in hav
ing recourse to superiors on each particular occasion
with a humble dependence on their good pleasure.
These holy maxims were received by his dear com
panions as so many oracles, and practised with so much
the more exactitude as being traced in so lively and
pleasing a manner in the conduct of Berchmans.
Love of regularity flourished amongst these fervent
youths, and whilst the servant of God was, as it were,

OBEDIENCE. 397

the soul of it (animating all the others by his fervour),
he little thought that our Divine Lord was making
use of him to enkindle this holy ardour, the effects of
which he so much admired in his brethren. When
this angelic youth came to die, he asked for the book
of the rules; and clasping it with the tenderest devo
tion to his bosom, exclaimed : " With this in my hand
I die happy and content." Yes, blessed saint, thou
hadst good reason to die happily, for, in fulfilling the
rules of thy order thou didst fulfil the will of God ;
thou didst live up to that vocation which our good
God gave thee, and so hadst solid grounds for hoping
that thou wert indeed a partaker of thy Redeemer's
merits ; that thou wert a living branch of a true vine,
in which he that abideth shall bring forth much fruit
and be blessed for ever !

BV 4810 .P3 1903
v.2 SMC

PAGAN i y GIOVANNI
BATTISTA, 1806-1860.

THE SCIENCE OF THE

SAINTS IN PRACTICE /
AJZ-4497 (FM)